Anguttara Nikaya - Dasaka Nipata - Maha Vaggo

Anguttara Nikaya
003. Mahavaggo Ý The longer section

1. Sihanadasuttam Ý The lion's roar

21. ßBhikkhus, the king of animals leaves his den in the evening, stretches and yawns, looks in the four directions, roars three times and goes in search of prey. What is the reason? `May small living things not come to my vision and be destroyed.'

Bhikkhus, `lion' is a synonym for the Thus Gone One, worthy and rightfully enlightened.

Bhikkhus, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching. What are the ten powers? .

Here, bhikkhus, the Thus Gone One knows the possibilities as possibilities and the impossibilities as impossibilities. The knowledge of the Thus Gone One, knowing the possibilities as possibilities and the impossibilities as impossibilities is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the acquirings of actions in the past, future and present according to place and reason, as it really is. The knowledge of the Thus Gone One, knowing the acquirings of actions in the past, future and present according to place and reason, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the method of going out of existence, as it really is. The knowledge of the Thus Gone One, knowing the method of going out of existence, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the innumerable and various elemental worlds, as it really is. The knowledge of the Thus Gone One, knowing the innumerable and various elemental worlds, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the various inclinations and settlements of beings, as it really is. The knowledge of the Thus Gone One, knowing the various inclinations and settlements of beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the range of movement of the mental faculties of other beings and great beings, as it really is. The knowledge of the Thus Gone One, knowing the range of movement of the mental faculties of other beings and great beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments, as it really is. The knowledge of the Thus Gone One, knowing the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births. There I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there. òhere I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here ... re ... recollects manifold previous births with all details. Bhikkhus, the Thus Gone One recollecting the manifold previous births such as one birth, two births, ... re ... recollecting the manifold previous births, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One, with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions, in unexalted and exalted states, beautiful and ugly, in good and evil states.-'These good beings misbehaving by body, speech and mind, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in decrease, in hell . As for these good beings endowed with the right behavious in body, speech and mind, not rebuking noble ones, with right view, and the right view of actions, after death are born in a good state in heaven. Thus with the purified heavenly eye above human, sees beings disappearing and appearing according to their actions. The Thus Gone One, with the purified heavenly eye, above human seeing beings disappearing and appearing ... re ... according to their actions, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One, destroying desires, releasing the mind from desires and released through wisdom, here and now realizing abides. The Thus Gone One having destroyed desires, releasing the mind and released through wisdom abiding here and now is a power of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Bhikkhus, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

2. Adhivuttipadasuttam Ý Designate attainments

22. Venerable ânanda approached The Blessed One, worshipped and sat on a side and The Blessed One said:

ßânanda, I acknowledge confidence in the knowledge and realization of the designate attainments. I know how to teach others, when fallen to this and other method how they would be appeased, not appeased, not exalted, exalted, will be with compare, will be without compare. There is a possibility, that they would see and know this and other realization by themselves. ânanda, this knowledge, of knowing things as they really are, is most excellent. ânanda, I say, there is no other knowledge more excellent and exalted than this.

ânanda, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching. What are the ten powers? .

Here, ânanda, the Thus Gone One knows the possibilities as possibilities and the impossibilities as impossibilities. The knowledge of the Thus Gone One, knowing the possibilities as possibilities and the impossibilities as impossibilities is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One knows the acquirings of actions in the past, future and present according to place and reason, as it really is. The knowledge of the Thus Gone One, knowing the acquirings of actions in the past, future and present according to place and reason, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One knows the method of going out of existence, as it really is. The knowledge of the Thus Gone One, knowing the method of going out of existence, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One knows the innumerable and various elemental worlds, as it really is. The knowledge of the Thus Gone One, knowing the innumerable and various elemental worlds, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One knows the various inclinations and settlements of beings, as it really is. The knowledge of the Thus Gone One, knowing the various inclinations and settlements of beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One knows the range of movment of the mental faculties of other beings and great beings, as it really is. The knowledge of the Thus Gone One, knowing the range of movement of the mental faculties of other beings and great beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One knows the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments, as it really is. The knowledge of the Thus Gone One, knowing the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births. There I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born thereòhere I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here ... re ... recollects manifold previous births with all details. Bhikkhus, the Thus Gone One recollecting the manifold previous births such as one birth, two births, ... re ... recollecting the manifold previous births, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One, with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions, in unexalted and exalted states, beautiful and ugly, in good and evil states.-'These good beings misbehaving by body, speech and mind, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in decrease, in hell . As for these good beings endowed with the right behavious in body, speech and mind, not rebuking noble ones, with right view, and the right view of actions, after death are born in a good state in heaven. Thus with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions. The Thus Gone One, with the purified heavenly eye, above human seeing beings disappearing and appearing ... re ... according to their actions, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

Again, ânanda, the Thus Gone One, destroying desires, releasing the mind from desires and released through wisdom, here and now realizing abides. The Thus Gone One having destroyed desires, releasing the mind and released through wisdom abiding here and now is a power of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

ânanda, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.

3. Kayasuttam Ý The body

23. ßBhikkhus, there are things that should be dispelled by the body not by words. There are things that should be dispelled by words not by the body. Bhikkhus, there are things that could neither be dispelled by body nor words, they should be dispelled with wise seeing.

Bhikkhus, what are the things that should be dispelled by the body and not by words?

Here, bhikkhus, the bhikkhu falls for some demerit at one or other of the doors of mental contact. His wise co-associates in the holy life observing him tell him-'The venerable one has fallen for an offence at one or the other of the doors of mental contact.' Good if the venerable one should dispel that bodily misconduct and develop the right conduct. Accepting that advice of the co-associates in the holy life he dispels the bodily misconduct and develops the right conduct. Bhikkhus, these things should be dispelled by the body and not by words.

Bhikkhus, what are the things that should be dispelled by words and not by the body?

Here, bhikkhus, the bhikkhu falls for some demerit on account of some words. His wise co-associates in the holy life observing him tell him-'The venerable one has fallen to an offence on account of some words. 'Good if the venerable one should dispel that verbal misconduct and develop the right conduct. Accepting that advice of the co-associates in the holy life he dispels the verbal misconduct and develops the right conduct. Bhikkhus, these things should be dispelled by words and not by the body.

Bhikkhus, what things should be neither dispelled by the body nor by words, should be dispelled by wise seeing?

Bhikkhus, greed could not be dispelled by the body or by words, should be dispelled by wise seeing. Hatred, ... re ... delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... spitefulness, ... re ... selfishness could not be dispelled by the body or by words, should be dispelled by wise seeing.

Bhikkhus, evil envy could not be dispelled by the body or by words, should be dispelled by wise seeing. Bhikkhus, what is evil envy?

Here, bhikkhus, to a householder or to a householder's son, there is prosperity in the form of wealth, grains, gems or born gold. To a certain slave of his or some other householder it occurs: `O! this householder or the householder's son should not prosper in wealth, grains, gems, or born gold' A recluse or Brahmin gains robes, morsel food, dwellings and requisites when ill and to a certain recluse or Brahmin it occurs-'O! this recluse, or Brahmin should not gain robes, morsel food, dwellings and requisites when ill.

Bhikkhus, evil desires could not be dispelled by the body or by words, should be dispelled by wise seeing. Bhikkhus, what are evil desires?

Here, bhikkhus, a certain one without faith desires, `may others know me as with faith' A certain unvirtuous one desires, `may others know me as virtuous' One with little learning desires, `may others know me as learned.' One fond of company desires, `may others know me as one secluded.' A lazy one desires, `may others know me as with aroused effort.' A forgetful one desires, `may others know me as with established mindfulness.' A distracted one desires, `may others know me as concentrated.' One lacking in wisdom desires, `may I be known as wise.' One who has not dispelled desires thinks ` may I be known as one with dispelled desires.' Bhikkhus, these are called evil desires. Bhikkhus, these things should be neither dispelled by the body nor by words, should be dispelled by wise seeing.

Bhikkhus, there the bhikkhu deports himself overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy, ... re ... The bhikkhu deports himself overcoming evil desires. He should know thus: When the venerable ones do not know, I am without greed, I deport myself overcoming greed. When the venerable ones do not know, I am without hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... lacking in mercy, ... re ... selfishness, ... re ... evil envy, ... re ... I deport myself overcoming hatred ... re ... evil desires.

There the bhikkhu deports himself not overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy. He should know thus:

When the venerable ones know, I am without greed, I deport myself not overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. When the venerable ones know, I am without evil desires, I deport myself not overcoming evil desires.

4. Mahacundasuttam Ý Mahacunda

24. At one time venerable Mahacunda was living in Ceti in his native land. Venerable Mahacunda addressed the bhikkhus from there:

ßFriends, the bhikkhu talking of knowledge says-'I know the Teaching. I see the teaching' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy ... re ... evil desires. He should know this: When the venerable ones do not know I have overcome greed, I maintain myself overcoming greed. When the venerable ones do not know I have overcome hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. I maintain myself overcoming evil desires.

Friends, the bhikkhu talking of development says-'Am with developed body, developed mind and developed wisdom.' There the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain myself overcoming greed. When the venerable ones do not know am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires.

Friends, the bhikkhu talking of knowledge and development says-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain myself overcoming greed. When the venerable ones do not know am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself overcoming evil desires.

Friends, like a poor man talking of riches and wealth, when the necessity arises it is not possible for him to provide wealth, grains, silver or pure gold. He should be known in this manner: The poor venerable one spoke of wealth without wealth, spoke of grains without grains, spoke of silver without silver and spoke of pure gold without pure gold. What is the reason? Because when the need arose for some wealth, grains, silver or gold, it was not possible for the venerable one to collect it.

In the same manner friends, the bhikkhu talking of knowledge and development saying-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain himself overcoming greed. When the venerable ones do not know, am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires..

Friends, the bhikkhu talking of knowledge says-'I know the Teaching. I see the teaching' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy ... re ... evil desires. He should know this: When the venerable ones know I have overcome greed, I maintain myself not overcoming greed. When the venerable ones know I have overcome hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. I maintain myself not overcoming evil desires.

Friends, the bhikkhu talking of development says-'Am with developed body, developed mind and developed wisdom.' There the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain myself not overcoming greed. When the venerable ones know am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself not overcoming evil desires.

Friends, the bhikkhu talking of knowledge and development says-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain myself not overcoming greed. When the venerable ones know am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself not overcoming evil desires.

Friends, like a rich man talking of riches and wealth, resources and grains, when the necessity arises it is possible for him to provide wealth, grains, silver or pure gold. He should be known in this manner: The rich venerable one, spoke of wealth with wealth, spoke of grains with grains, spoke of silver with silver and spoke of pure gold with pure gold. What is the reason? Because when the need arose for some wealth, grains, silver or gold, it was possible for the venerable one to collect it.

In the same manner friends, the bhikkhu talking of knowledge and development saying-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain himself not overcoming greed. When the venerable ones know, am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires.

5. Kasinasuttam Ý Mystic meditation signs

25. Bhikkhus, these ten are mystic meditation signs. What ten?

One is the sign of earth, perceived above, below and across without another, immeasurable. The sign of water, perceived above, below and across without another, immeasurable. The sign of fire, perceived above, below and across without another, immeasurable. The sign of air, perceived above, below and across without another, immeasurable. The sign blue, perceived above, below and across without another, immeasurable. The sign yellow, perceived above, below and across without another, immeasurable. The sign red, perceived above, below and across without another, immeasurable. The sign white, perceived above, below and across without another, immeasurable. The sign of space, perceived above, below and across without another, immeasurable. The sign of consciousness, perceived above, below and across without another, immeasurable. Bhikkhus, these ten are mystic meditation signs.

6. Kalisuttam Ý The female lay disciple Kali

26. At one time venerable Mahakaccana lived on the rock, in which an osprey house was maintained, in Avanti. Then Kali the lay female disciple living in the osprey house approached venerable Mahakaccana, worshipped, sat on a side and said:

ßVenerable sir, this was said by The Blessed One in the quest to young girls:

`To come to the highest good, for the heart's appeasement,
I have won the array pleasantly and agreeably
And concentrate on one, experiencing pleasantness
Therefore I make no friendships with people
It is not possible for anyone to make friendships with me.'

Venerable sir, how should the detailed meaning of this short discourse given by The Blessed One be known?"

ßSister, certain recluses and Brahmins concluded that the perception of the sign of earth was the highest. Sister, the highest of the perception of the sign of earth was realized by The Blessed One, for crushing down enjoyment, for defeating the dangers, for defeating refuges and to crush down the knowledge and vision of the path and non-path. On account of, crushing down enjoyment, defeating the dangers and refuges and on account of the knowledge and vision of the path and non-path The Blessed One has come to the highest good and appeasement of the heart.

Sister, the highest of the perception of the sign of water, ... re ... of the sign of fire, ... re ... of the sign of air, ... re ... of the sign blue, ... re ... of the sign yellow, ... re ... of the sign red, ... re ... of the sign white, ... re ... of the sign space, ... re ... of the sign consciousness was realized by The Blessed One, for crushing down enjoyment, for defeating the dangers, for defeating refuges and to crush down the knowledge and vision of the path and non-path. On account of, crushing down enjoyment, defeating the dangers and refuges and on account of the knowledge and vision of the path and non-path The Blessed One has come to the highest good and appeasement of the heart. Sister, this was said by The Blessed One in the quest to young girls:

`To come to the highest good, for the heart's appeasement,
I have won the array pleasantly and agreeably
And concentrate on one, experiencing pleasantness
Therefore I make no friendships with people
It is not possible for anyone to make friendships with me.'

Sister, this should be known as the detailed meaning, of this short discourse given by The Blessed One.

7. Pañhamamahapa¤hasuttam Ý First on the important questions

27. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Many bhikkhus putting on robes in the morning and taking bowls and robes entered Savatthi for alms. Then it occured to those bhikkhus: It is too early yet to go for alms in Savatthi. What if we approached the monastery of the wandering ascetics of other sects.

Then those bhikkhus approached the wandering ascetics of other secetics in their monastery, exchanged friendly greetings with them and sat on a side. When those bhikkhus were seated the wandering ascetics of other sects said to them:

ßFriends, the recluse Gotama, teaches his disciples thus: 'Come! Bhikkhus, thoroughly learn all things, and abide having learnt everything. Friends, we too teach our disciples thus: 'Come! friends, thoroughly learn all things, and abide having learnt everything. Friends, so then what is the difference between us, in the intention, in advising and the advice given?"

Those bhikkhus neither delighted with the words of the wandering ascetics of other sects nor scorning them, got up from their seats and went away thinking. `We will know the meaning of these words in the presence of The Blessed One.'

Then those bhikkhus, going the alms round in Savatthi, returning from the alms round and after the meal was over, approached The Blessed One, worshipped, sat on a side and said:

ßVenerable sir, we put on robes in the morning and taking bowls and robes entered Savatthi for alms. Then it occured to us: It is too early yet to go for alms in Savatthi. What if we approached the monastery of the wandering ascetics of other sects.

Then we approached the wandering ascetics of other secetics in their monastery, exchanged friendly greetings with them and sat on a side. When we were seated the wandering ascetics of other sects said to us:

`Friends, the recluse Gotama, teaches his disciples thus: . Come! Bhikkhus, thoroughly learn all things, and abide having learnt everything. Friends, we too teach our disciples thus: Come! friends, thoroughly learn all things, and abide having learnt everything.' Friends, so then what is the difference between us, in the intention, in advising and the advice given?' We were not delighted with the words of the wandering ascetics of other sects nor did we scorn them. Then we got up from our seats and came away thinking. We will know the meaning of these words in the presence of The Blessed One.

ßBhikkhus, this is the reply to the ascetics of other sects, who say these words.-Friends, what is the single question, the single statement and the single explanation. What's two questions, two statements and two explanations. What's three questions, three statements and three explanations. What's four questions, four statements and four explana tions. What's five questions, five statements and five explanations. What's six questions, six statements and six explanations. What's seven questions, seven statements and seven explanations. What's eight questions, eight statements and eight explanations. What's nine questions, nine statements and nine explanations. What's ten questions, ten statements and ten explanations? Bhikkhus, when questioned thus, the ascetics of other sects find it impossible to reply and fall into trouble. What is the reason? Bhikkhus, it is beyond them. Bhikkhus, in this world, together with its gods, Maras, Brahmas the Community of recluses and Brahmins and gods and men I do not see anyone who could convince by explaining these questions, other than by the Thus Gone One or a disciple of the Thus Gone One or someone who heard it here.

It was said a single question, a single statement and a single explanation. Why was it said so?

Bhikkhus, in a single thought, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What is that one thought? `All beings rely on food.' Bhikkhus, on this single thought the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said a single question, a single statement and a single explanation it was said on account of this.

It was said two questions, two statements and two explanations. Why was it said so?

Bhikkhus, in two thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the two thoughts? -Name and matter- Bhikkhus, in these two thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing, the highest makes an end of unpleasantness here and now. If it was said in two questions, two statements and two explanations it was said on account of this.

It was said three questions, three statements and three explanations. Why was it said so?

Bhikkhus, in three thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the three thoughts? In the three feelings. Bhikkhus, on these three thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said three questions, three statements and three explanations it was said on account of this.

It was said four questions, four statements and four explanations. Why was it said so?

Bhikkhus, in four thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those four thoughts? The four kinds of support Bhikkhus, on these four thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said four questions, four statements and four explanations it was said on account of this.

It was said five questions, five statements and five explanations. Why was it said so?

Bhikkhus, in five thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those five thoughts? The five holding masses. Bhikkhus, on these five thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said five questions, five statements and five explanations it was said on account of this.

It was said six questions six statements and six explanations. Why was it said so?

Bhikkhus, in six thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those six thoughts? The six internal mental spheres. Bhikkhus, on these six thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said six questions, six statements and six explanations it was said on account of this.

It was said seven questions, seven statements and seven explanations. Why was it said so?

Bhikkhus, in seven thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the seven thoughts? The seven stations of consciousness. Bhikkhus, on these seven thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said seven questions, seven statements and seven explanations it was said on account of this.

It was said eight questions, eight statements and eight explanations. Why was it said so?

Bhikkhus, in eight thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the eight thoughts? The eight vicissitudes of the world Bhikkhus, on these eight thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said eight questions, eight statements and eight explanations it was said on account of this.

It was said nine questions, nine statements and nine explanations. Why was it said so?

Bhikkhus, in nine thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the nine thoughts? The nine settlements of beings Bhikkhus, on these nine thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said nine questions, nine statements and nine explanations it was said on account of this.

It was said ten questions, ten statements and ten explanations. Why was it said so?

Bhikkhus, in ten thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the ten thoughts? The ten ways of acting in demerit. Bhikkhus, on these ten thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said ten questions, ten statements and ten explanations it was said on account of this.

8. Dutiyamahapa¤hasuttam Ý Second on the important question

28. At one time, The Blessed One was abiding in Kajaõgala, in the bamboo forest. Then many male lay disciples of Kajaõgala approached the bhikkhuni of Kajaõgala, worshipped, sat on side and said:

ßNoble lady, The Blessed One has said about the important question which is, the single question, the single statement and the single explanation. Two questions, two statements and two explanations. Three questions, three statements and three explanations. Four questions, four statements and four explanations. Five questions, five statements and five explanations. Six questions, six statements and six explanations. Seven questions, seven statements and seven explanations. Eight questions, eight statements and eight explanations. Nine questions, nine statements and nine explanations. Ten questions, ten statements and ten explanations. Noble lady, what is the detailed explanation to this short exposition given by The Blessed One?"

ßFriends, I have not heard this in the presence of The Blessed One, or heard it from a bhikkhu who teaches about the development of the mind; Yet I will explain it as it occurs to me. Listen and attend carefully. Then the bhikkhuni of Kajaõgala said thus:

ßFriends, it was said a single question, a single statement and a single explanation. Why was it said so?

Friends, in a single thought, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What is that one thought? `All beings rely on food.' Friends, on this single thought the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said a single question, a single statement and a single explanation it was said on account of this.

It was said two questions, two statements and two explanations. Why was it said so?

Friends, in two thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the two thoughts? -Name and matter- Friends, in these two thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing, the highest makes an end of unpleasantness here and now. If it was said in two questions, two statements and two explanations it was said on account of this.

It was said three questions, three statements and three explanations. Why was it said so?

Friends, in three thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the three thoughts? In the three feelings. Friends, on these three thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said three questions, three statements and three explanations it was said on account of this.

It was said four questions, four statements and four explanations. Why was it said so?

Friends, in four thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the four thoughts? The four establishments of mindfulness. Friends, on these four thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said four questions, four statements and four explanations it was said on account of this.

It was said five questions, five statements and five explanations. Why was it said so?

Friends, in five thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the five thoughts? The five holding masses. Friends, on these five thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said five questions, five statements and five explanations it was said on account of this.

It was said six questions six statements and six explanations. Why was it said so?

Friends, in six thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those six thoughts? The six elements of escape.. Friends, on these six thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said six questions, six statements and six explanations it was said on account of this.

It was said seven questions, seven statements and seven explanations. Why was it said so?

Friends, in seven thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the seven thoughts? The seven enlightenment factors.. Friends, on these seven thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said seven questions, seven statements and seven explanations it was said on account of this.

It was said eight questions, eight statements and eight explanations. Why was it said so?

Friends, in eight thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the eight thoughts? The noble eightfold path. Bhikkhus, on these eight thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said eight questions, eight statements and eight explanations it was said on account of this.

It was said nine questions, nine statements and nine explanations. Why was it said so?

Bhikkhus, in nine thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the nine thoughts? The nine settlements of beings Bhikkhus, on these nine thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said nine questions, nine statements and nine explanations it was said on account of this.

It was said ten questions, ten statements and ten explanations. Why was it said so?

Bhikkhus, in ten thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the ten thoughts? The ten ways of acting in merit. Bhikkhus, on these ten thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said ten questions, ten statements and ten explanations it was said on account of this.

Friends, The Blessed One has said about the important question in short, that is the single question, the single statement and the single explanation ... re ... the ten questions, ten statements and the ten explanations. I understand the detailed meaning in this manner. If you wish approach The Blessed One and ask about it As The Blessed One explains it, bear it in your minds. The delighted lay male disciples of Kajaõgala accepting her words got up from their seats, worshipped her, circumambulated her and approached The Blessed One. They worshipped The Blessed One, sat on a side and related the whole conversation with the bhikkhuni of Kajaõgala.

The Blessed One said: ßHouseholders, good that you heard it from the bhikkhuni of Kajaõgala. She is wise. If you had asked me, I would have given the same answer as given by the bhikkhuni. That is its meaning keep it in mind.

9. Pañhamakosalasuttam Ý First in the country of Kosala

29. ßBhikkhus, in the whole of Kashmire and the country of Kosala, in the kingdom of king Pasenadi of Kosala, king Pasenadi is the chief. Bhikkhus, king Pasenadi of Kosala too has a change a disappontment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

As long as the moon and sun illuminate the directions, so long the thousandfold world systems will be, with a thousand moons, suns, Himalayas, Indian peninsulars, Northern Goyanas, Northern Kuru countries, Eastern Vidhehas, four thousand great oceans, four thousand great kings, a thousand of the four guardian gods, a thousand set of thirty-three gods, a thousand set of Titans, a thousand of the states of happiness, a thousand of the states of creations, a thousand sets of those creating others and a thousand of the worlds of Brahma. Bhikkhus, out of the ten thousand world systems the chief is Mahabrahma Mahabrahma too has a change a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, there is a time when there is a forward cycling of the world, at that time many become radiant gods. These mental beings, enjoy life, emanate light, move in space and enjoy that state for a long time. During the forward world cycle, the radiant gods are the foremost. They too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, these ten are mystic spheres. What ten? One is the mystic sign of the earth, perceived above, below, across without another immeasurable. The mystic sign of water, ... re ... fire, ... re ... air, ... re ... blue, ... re ... yellow, ... re ... red, ... re ... white, ... re ... of the sphere of space, ... re ... and the sphere of consciousness, perceived above, below, across without another immeasurable. Bhikkhus, these ten are the mystic spheres.

Bhikkhus, of these ten mystic spheresñhe sphere of consciousness, perceived above, below, across without another immeasurable, is the foremost. To beings of this perception too, there is a change, a disappointment. The nobe disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, these eight are the masteries. What eight? A certain one with internal material perceptions sees a few beautiful and ugly external forms, mastering it says I know and I see, this is the first mastery.

A certain one with internal material perceptions sees innumerable beautiful and ugly external forms, mastering it says I know and I see, this is the second mastery.

A certain one with internal immaterial perceptions sees a few beautiful and ugly external forms, mastering it says I know and I see, this is the third mastery.

A certain one with internal immaterial perceptions sees innumerable beautiful and ugly external forms, mastering them says I know and I see, this is the fourth mastery.

A certain one with internal immaterial perceptions sees blue external forms with blue characters and blue lustre. Like the blue azure flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in blue, mastering it says, I know and I see, this is the fifth mastery.

A certain one with internal immaterial perceptions sees yellow external forms with yellow characters and yellow lustre. Like the yellow kanikara flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in yellow, mastering it says, I know and I see, this is the sixth mastery.

A certain one with internal immaterial perceptions sees red external forms with red characters and red lustre. Like the red bandhujiva flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it, in blue, mastering it says, I know and I see, this is the seventh mastery.

A certain one with internal immaterial perceptions sees white external forms with white characters and white lustre. Like the colour of the morning star, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in white, mastering it says, I know and I see, this is the eighth mastery.

Bhikkhus, of these eight masteries, the one with internal immaterial perceptions seeing white external forms with white characters and white lustre, mastering it says, I know and I see. This mastery is the foremost. Beings of this perception too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, these four are the methods. What four? The unpleasant method with slow realization, the unpleasant method with quick realization, the pleasant method with slow realization and the pleasant method with quick realization.

Bhikkhus, of these methods the foremost is the pleasant method with quick realization. Beings fallen to this method too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, these four are the perceptions. What four? A certain one perceives a little, a certain one perceives grown great, a certain one perceives immeasurably and a certain one perceives `there is nothing.' Bhikkhus, of these four perceptions the perception, `there is nothing' and abiding in the sphere of nothingness is the foremost. Beings of this perception too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, views external to this, such as `I am not, there is nothing of mine, I will not be, there will be nothing of mine' Those of this view should expect this: As long as there is loathing `to be' it will be not to him. As long as there is agreement with the cessation `to be', it will not be to him. Bhikkhus, there are beings of this view too Beings of this view too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, there are recluses and Brahmins who appoint the highest purity. Of all highest purities, this is the foremost, such as overcoming all the sphere of nothingness and abiding in the sphere of neither perceptions nor non-perceptions. They who know this sphere realize it and declare it to others. Bhikkhus there are beings of this view. Beings of this view too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, there are beings who appoint the highest extinction in this very life. Such as knowing as it really is, the arising, fading, enjoyment, dangers and escape from the six spheres of mental contact and non-holding release from them. Bhikkhus, when I say this, certain recluses and Brahmins abuse me saying unreal and not truthful things.-'The recluse Gotama does not appoint the thorough knowledge of sensuality, the thorough knowledge of matter, and the thorough knowledge of feelings. Bhikkhus, I appoint the thorough knowledge of sensuality, matter and the thorough knowledge of feelings. Here and now the hunger appeased, extinguished, become cool without a hold I appoint final extinction.

10. Dutiyakosalasuttam Ý Second on the country of Kosala

30. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time king Pasenadi of Kosala with his intentions fulfilled was celebrating his victories and went to the monastery. Going as far as he could go on a vehicle, ascended and approached the monastery on foot. At that time many bhikkhus were walking to and fro mindfully in open space. King Pasenadi of Kosala approached them and asked - ßVenerable sirs, where does The Blessed One, worthy and rightfully enlightened abide now? We want to see him.

ßGreat king in this monastery, its door is closed. Approach it, without making a noise, step to the verandah, clear the throat, and knock on the closed door, The Blessed One will open the door.

Then king Pasenadi of Kosala approached the monastery, the door of which was closed, without making a noise, stepped on the verandah, cleared his throat and knocked on the closed door. The Blessed One opened the door and king Pasenadi of Kosala entered the room, worshipped the feet of The Blessed One with his head at the feet of The Blessed One and also kissed his feet and stroked his feet and announced his name saying: -" Venerable sir, am king Pasenadi of Kosala"

ßGreat king, seeing what good reason do you show this manifestation of loving kindness lying so low to this body?"

ßVenerable sir, I show my gratitude and gratefulness with this highest manifestation of lovingkindness.

Venerable sir, The Blessed One has fallen to the method of welfare and pleasantness of many, establishing many in the noble norm, in the good Teaching and meritorious things. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One is virtuous, developed in the noble ones' virtues that are clever. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One..

Again, venerable sir, The Blessed One was a forest dweller since long, abiding in forests and jungle paths. Venerable sir, seeing this good reason, I lying low, show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One is satisfied with whatever gains of robes, morsel food, dwellings and requisites when ill. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One is suitable for honour, for hospitality, for reverential salutation with clasped hands, the incomparable field of merit for the world. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One has those topics of talk, such as topics for few desires, for satisfaction, for seclusion, for withdrawing from the company, for arousing effort, for virtues, for concentration, for wisdom, for release, and for knowledge and vision of release. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One is a quick and easy gainer for nothing, of the four higher abidings of the mind, the pleasant abidings here and now. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One rcollects the manifold previous births. Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand, innumerable forward cycles of births, innumerable backward cycles of births and innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, with such name ... re ... experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus with all details the manifold previous births are recollected. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One with the heavenly eye purified beyond human sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states, knows beings according to their actions-'These good beings, endowed with bodily, verbal and mental misbehaviour, blaming noble ones, with wrong view and with the wrong view of actions, after death go to loss, to decrease, to an evil state, to hell. As for these good beings endowed with good behaviour by body, words and mind, not blaming noble ones, with right view and with the right view of actions, after death go to increase, to a good state, to heaven. Thus with the heavenly eye purified beyond human sees beings disappearing and appearing according their actions. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One, destroying desires, the mind released from desires and released through wisdom, here and now by himself realizing abides. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Venerable sir, now we have to go, there are many duties to be done!"

ßGreat king, do as you think is fit.

Then king Pasenadi of Kosala got up from his seat, worshipped The Blessed One, circumambulated The Blessed One and went away.

Anguttara Nikaya - Navaka Nipata - Maha Vaggo

Anguttara Nikaya
004. Mahavaggo Ý The longer section

1. Anupubbaviharasuttam Ý Abidings in ascending order

004.01. Bhikkhus, these nine are the abidings in ascending order. What nine?

The first higher state of the mind, the second higher state of the mind, the third higher state of the mind, the fourth higher state of the mind, the sphere of space, the sphere of consciousness, the sphere of no-thingness, the sphere of neither perception nor non-perception and the cessation of perceptions and feelings. Bhikkhus, these nine are the abidings in ascending order.

2. Anupubbaviharasamapattisuttam Ý The successive abidings in ascending order

004.02. ßBhikkhus, I will tell these nine successive abidings in ascending order, listen and attend carefully. What are the successive abidings in ascending order?

When sensuality ceases and when the bhikkhu abides in the cessation of sensuality, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how does sensuality cease and who abides in the cessation of sensuality. I do not know or see this.' This is the reply to him.-' Here, when the venerable bhikkhu, secluding the mind from sensual desires and demeritorious thoughts, abides in the first higher state of the mind, with thoughts and discursive thoughts. Then sensuality ceases and he abides in the cessation of sensuality'. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.

When thoughts and discursive thoughts cease and when the bhikkhu abides in the cessation of thoughts and discursive thoughts, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how do thoughts and discursive thoughts cease and who abides in the cessation of thoughts and discursive thoughts. I do not know or see this.' This is the reply to him.-' Here, when the venerable bhikkhu, overcoming thoughts and discursive thoughts ... re ... abides in the second higher state of the mind, then thoughts and discursive thoughts cease and he abides in the cessation of thoughts and discursive thoughts.'. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.

When joy ceases and when the bhikkhu abides in the cessation of joy, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how does joy cease and who abides in the cessation of joy. I do not know or see this.' This is the reply to him.-' Here, when the venerable bhikkhu, with equanimity to joy and disenchantment ... re ... abides in the third higher state of the mind, then joy ceases and he abides in the cessation of joy.'. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.

When the pleasantness of equanimity ceases and when the bhikkhu abides in the cessation of the pleasantness of equanimity, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how does the pleasantness of equanimity cease and who abides in the cessation of the pleasantness of equanimity. I do not know or see this.' This is the reply to him.-' Here, when the venerable bhikkhu, dispelling pleasantness and unpleasantness abides in the fourth higher state of the mind, then the pleasantness of equanimity ceases and he abides in the cessation of the pleasantness of equanimity'. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.

When perceptions of matter cease and when the bhikkhu abides in the cessation of perceptions of matter, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how do the perceptions of matter cease and who abides in the cessation of perceptions of matter. I do not know or see this.' This is the reply to him.-' Here, when the venerable bhikkhu, overcoming all perceptions of matter, all perceptions of aversion, and not attending to various perceptions, with space is boundless abides in the sphere of space, then perceptions of matter cease and he abides in the cessation of perceptions of matter.' Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.

When perceptions of the sphere of space cease and when the bhikkhu abides in the cessation of the perceptions of space, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how do the perceptions of space cease and who abides in the cessation of the perceptions of space. I do not know or see this.' This is the reply to him.-' Here, when the venerable bhikkhu, having overcome all the perceptions of space, with consciousness is boundless, abides in the sphere of consciousness, then the perceptions of space cease and he abides in the cessation of the perceptions of space'. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.

When perceptions of the sphere of conscioussness cease and when the bhikkhu abides in the cessation of perceptions of the sphere of consciousness, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how do the perceptions of the sphere of consciousness cease and who abides in the cessation of perceptions of the sphere of consciousness. I do not know or see this.' This is the reply to him.-' Here, when the venerable bhikkhu, overcoming all perceptions of conscioussness, with there is no-thing abides in the sphere of no-thingness, then perceptions of the sphere of consciousness cease and he abides in the cessation of the perceptions of the sphere of consciousness'. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.

When perceptions of the sphere of no-thingness cease and when the bhikkhu abides in the cessation of perceptions of the sphere of no-thingness, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how do perceptions of the sphere of no-thingness cease and who abides in the cessation of the perceptions of no-thingness. I do not know or see this.' This is the reply to him.-' Here, when the venerable bhikkhu, overcoming all perceptions of no-thingness abides in neither perceptions nor non-perceptions, then perceptions of no-thingness cease and he abides in the cessation of the perceptions of no-thingness'. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.

When neither perceptions nor non-perceptions cease and when the bhikkhu abides in the cessation of neither perceptions nor non-perceptions, I say. `Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.' `If someone was to say, how do neither perceptions nor non-perceptions cease and who abides in the cessation of neither perceptions nor non-perceptions.. I do not know or see this.' This is the reply to him.-'Here, when the venerable bhikkhu, overcoming all the sphere of neither perceptions nor non-perceptions, abides in the cessation of perceptions and feelings, then neither perceptions and non-perceptions cease and he abides in the cessation of neither perceptions and non-perceptions.'. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands. Bhikkhus, these are the nine successive abidings in ascending order.

3. Nibbanasukhasuttam Ý Extinction

004.03. At one time venerable Sariputta was abiding in the squirrels' sanctuary in the bamboo grove in Rajagaha. Venerable Sariputta addressed the bhikkhus from there:

ßFriends, extinction is pleasant! It is indeed pleasant! When this was said venerable Udayi said to venerable Sariputta: "Friend, what is pleasant in it, when there is nothing felt?"

ßFriend, that is the pleasantness, when nothing is felt. Friend, there are these five strands of sensual pleasures. What five? Agreeable and pleasant forms, arousing fondness and sensual desires cognizable by eye consciousness Agreeable and pleasant sounds, ... re ... smells, ... re.. tastes, ... re ... and touches, arousing fondness and sensual desires cognizable by body consciousness. Friend, these are the five strands of sense pleasures. Whatever pleasure and pleasantness arises on account of these five strands of sense pleasures is called sensual pleasantness.

Here, friend, the bhikkhu secluded from sensual thoughts, ... re ... abides in the first higher state of the mind. To the bhikkhu abiding in the first higher state of mind, sensual perceptions attended with thoughts behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner sensual perceptions attended with thoughts behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.

Again, friend, the bhikkhu appeasing thoughts and discursive thoughts, ... re ... abides in the second higher state of the mind. To the bhikkhu abiding in the second higher state of the mind, perceptions attended with discursive thoughts behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with discursive thoughts behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.

Again, friend, the bhikkhu with equanimity to joy and disenchantment, ... re ... abides in the third higher state of the mind. To the bhikkhu abiding in the third higher state of mind, perceptions attended with joy behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with joy behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.

Again, friend, the bhikkhu dispelling pleasantness and unpleasantness, ... re ... abides in the fourth higher state of the mind. To the bhikkhu abiding in the fourth higher state of the mind, perceptions attended with equanimity behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with equanimity behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method it should be known how extinction is pleasant.

Again, friend, the bhikkhu overcoming all perceptions of matter and aversion, not attending various perceptions, ... re ... with space is boundless abides in the sphere of space. To the bhikkhu abiding in the sphere of space perceptions attended with matter behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with matter behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.

Again, friend, the bhikkhu overcoming all the sphere of space and with consciousness is boundless, abides in the sphere of consciousness. To the bhikkhu abiding in the sphere of consciousness perceptions attended with space behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with space behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.

Again, friend, the bhikkhu overcoming all the sphere of consciousness, with there is nothing abides in the sphere of no-thingness. To the bhikkhu abiding in the sphere of no-thingness, perceptions attended with space behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with space behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.

Again, friend, the bhikkhu overcoming all the sphere of no-thingness abides in the sphere of neither perception nor non-perception. To the bhikkhu abiding in the sphere of neither perception nor non-perception, perceptions attended with neither perception nor non-perception behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with neither perception nor non-perception behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.

Again, friend, the bhikkhu overcoming all the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings To the bhikkhu abiding in the cessation of perceptions and feelings, with wise reflection desires get destroyed. By this method too it should be known how extinction is pleasant.

4. Gavã Ý upamasuttam Ý Comparable to a cow

004.04. "Bhikkhus, to a foolish cow on a rock who does not know the right field to pasture, not clever to wander on uneven rocks, it occurs: `What if I go where I have not gone earlier, eat grass I have not eaten earlier, drink water I have not drunk earlier. Without establishing her forefeet well, she raises her hind feet. She does not go, where she has not gone earlier, does not eat grass not eaten earlier and does not drink water not drunk earlier. Standing in the place, where she earlier was, it would occur to her, what if I go where I have not gone earlier, eat grass I have not eaten earlier, drink water I have not drunk earlier. From that place too, she does not return harmlessly. What is the reason? . Bhikkhus, the foolish cow on the rock does not know the right field to pasture, is not clever to wander on uneven rocks.

Bhikkhus, in the same manner a certain foolish bhikkhu who does not know the right field to pasture and not clever to wander on the uneven rock secluding the mind from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of mind. He does not practice that sign, develop it and make much of it to penetrate and see it.

It occurs to him: `What if I overcome thoughts and discursive thoughts, internally appease the mind and with the mind in one point and with thoughts and discursive thoughts abide in the second higher state of the mind. It is not possible for him to overcome thoughts and discursive thoughts, internally appease the mind and bring it to one point and with thoughts and discursive thoughts abide in the second higher state of the mind. It occurs to him: What if I secluding the mind from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abide in the first higher state of mind. It is not possible for him to seclude the mind from sensual and demeritorious thoughts ... re ... to abide in the first higher state of the mind. Bhikkhus, to this is said, is deficient, has fallen from both, like the foolish cow on the rock, not knowing the right field to pasture and wander on the uneven rock.

Bhikkhus, to a wise cow on a rock who knows the right field to pasture, is clever to wander on uneven rocks, it occurs: `What if I go where I have not gone earlier, eat grass I have not eaten earlier, drink water I have not drunk earlier. Establishing her forefeet well, she raises her hind feet, goes where she has not gone earlier, eats grass not eaten earlier, drinks water not drunk earlier. Standing in the place, where she earlier was, it would occur to her, what if I go where I have not gone earlier, eat grass I have not eaten earlier, drink water I have not drunk earlier and return safely. What is the reason? . Bhikkhus, the wise cow on the rock, knows the right field to pasture, is clever to wander on uneven rocks.

Bhikkhus, in the same manner a certain wise bhikkhu who knows the right field to pasture, is clever to wander on the uneven rock, secluding the mind from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of mind. He practices that sign, develops it and makes much of it to penetrate and see it.

It occurs to him: `What if I overcome thoughts and discursive thoughts, internally appease the mind and with the mind in one point, without thoughts and discursive thoughts and with joy and pleasantness born of concentration, abide in the second higher state of the mind. Without disturbing the second higher state of the mind, overcoming thoughts and discursive thoughts he abides in the second higher state of the mind. He practices that sign, develops and makes much of it and penetratingly sees it .

It occurs to him: `What if I abide mindful and aware with equanimity to joy and disenchantment and experience pleasantness with the body too. I should abide in that, which the noble ones say, mindful of equanimity abiding in pleasantness, he abides in the third higher state of the mind. Without disturbing the third higher state of the mind, with equanimity to joy and disenchantment, ... re ... he abides in the third higher state of the mind. He practices that sign, develops and makes much of it and penetratingly sees it .

It occurs to him: `What if I dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure abide purifying mindfulness with equanimity and abide in the fourth higher state of the mind. Without disturbing the fourth higher state of the mind, dispelling pleasantness and unpleasantness, ... re ... he abides in the fourth higher state of the mind. He practices that sign, develops and makes much of it and penetratingly sees it.

It occurs to him: `What if I overcoming all perceptions of matter and perceptions of anger, not attending to various perceptions with space is boundless, abide in the sphere of space. Without disturbing the sphere of space, overcoming all perceptions of matter ... re ... he abides in the sphere of space He practices that sign, develops and makes much of it and penetratingly sees it .

It occurs to him: `What if I overcome all perceptions of space and with consciousness is boundless abide in the sphere of consciousness. Without disturbing the sphere of consciousness, overcoming all the sphere of space, ... re ... he abides in the sphere of consciousness. He practices that sign, develops and makes much of it and penetratingly sees it.

It occurs to him: `What if I overcoming all the sphere of cconsciousness with there is nothing abide in the sphere of no-thingness. Without disturbing the sphere of no-thingness he overcomes all the sphere of consciousness He practices that sign, develops and makes much of it and penetratingly sees it .

It occurs to him: `What if I overcome all the sphere of no-thingness and abide in neither perception not non-perception. Without disturbing the sphere of neither perception nor non-perception he overcomes all the sphere of no-thingness and abides in the sphere of neither perception nor non-perception He practices that sign, develops and makes much of it and penetratingly sees it .

It occurs to him: `What if I overcome all the sphere of neither pereption nor non-perceptions and abide in the cessation of perceptions and feelings Without disturbing the cessation of perceptions and feelings he abides overcoming all the sphere of neither perceptions nor non perceptions and abides in the cessation of perceptions and feelings.

Bhikkhus, when the bhikkhu abides in that attainment and rises from it his mind becomes gentle, workable, his concentration becomes immeasurable and well-developed The well-developed and concentrated mind, he directs for the realization of knowledge and mindfulness in that mental sphere, becomes the eye-witness for the respective knowledge.

If he desires- enjoys various psychic fetes such as one becoming many and many becoming one, ... re ... and power is wielded as far as the world of Brahma with the body. Mindfulness in that mental sphere becomes the eye-witness in the respective sphere.

If he desires, with the purified heavenly eye ... re ... and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.

If he desires, cognizes the minds of other beings; knows the mind with greed, without greed, with anger, without anger, with delusion, without delusion, the contracted mind, the distracted mind, the developed mind, the undeveloped mind, the mind with compare and the mind without campare, the concentrated and the unconcentrated mind, the released and the not released mind and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.

If he desires, recollects manifold previous births, such as one birth, two births, ... re ... with all details sees the manifold previous births and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.

If he desires, with the purified heavenly eye which is beyond human ... re ... sees beings born according to their actions and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.

If he desires, destroying desires the mind released and released through wisdom abides here and now having realized and mindfulness in that mental sphere becomes the eye-witness in the respective sphere."

5. Jhanasuttam Ý Higher states of the mind

004.05. Bhikkhus, I say that, supported by, even the first higher state of the mind, there is the destruction of desires. Supported by, even the second higher state of the mind, there is the destruction of desires. Supported by, even the third higher state of the mind, there is the destruction of desires. Supported by, even the fourth higher state of the mind, there is the destruction of desires. Supported by, even the attainment the sphere of space, there is the destruction of desires. Supported by, even the attainment the sphere of consciousness, there is the destruction of desires. Supported by, even the attainment the sphere of no-thingness, there is the destruction of desires. Supported by, even the attainment, the sphere of neither perception nor non-perception there is the destruction of desires. Supported by, even the cessation of perceptions and feelings, there is the destruction of desires.

Bhikkhus, I said, there is the destruction of desires even supported by the first higher state of the mind. Why did I say so?

Here, bhikkhus, the bhikkhu secluding the mind from sensual desires, ... re ... abides in the first higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

`Bhikkhus, an archer or an archer's apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu secluding the mind from sensual desires, ... re ... abides in the first higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Bhikkhus, I said, there is the destruction of desires even supported by the second higher state of the mind ... re ... the third higher state of the mind, ... re ... the fourth higher state of the mind Why did I say so?

Here, bhikkhus, the bhikkhu dispelling pleasantness and unpleasantness earlier having over come pleasure and displeasure, purifying mindfulness with equanimity ... re ... abides in the fourth higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Bhikkhus, an archer or an archer's apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu dispelling pleasantness and unpleasantness, ... re ... abides in the fourth higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of space. Why did I say so?

Here, bhikkhus, the bhikkhu overcoming all perceptions of matter and anger and not attending to various perceptions, with space is boundless abides in the sphere of space. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

`Bhikkhus, an archer or an archer's apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu overcoming all perceptions of matter and anger not attending to various perceptions with space is boundless abide in the sphere of space. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of consciousness. Why did I say so?

Here, bhikkhus, the bhikkhu overcoming all the sphere of space with consciousness is boundless abides in the sphere of consciousness In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

`Bhikkhus, an archer or an archer's apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu overcoming all the sphere of space with consciousness is boundless abides in the sphere of consciousness. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-'This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.

Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of no-thingness. Why did I say so? ... re ... not transmigrating any further.

Bhikkhus, thus for all perceptive attainments the attainment of worthiness is declared.

The other two are supported attainments- the sphere of neither perception nor non-perception and the cessation of perceptions and feelings. Bhikkhus, concentrate and become clever in attainments and become clever in rising from attainments By attaining and rising from them, it should be rightfully said.

6. Aanandasutam Ý Venerable Ananda

004.06. At one time venerable Ananda was abiding in Ghosita's monastery in Kosambi. Venerable Ananda addressed the bhikkhus from there:

ßFriends, it is wonderful and surprising that The Blessed One who knows and sees, is worthy and rightfully enlightened does not leave any obstructions, for the purity and enlightenment of sentient beings, for overcoming grief and lament for realizing extinction for overcoming unpleasantness and displeasure. -The eye will be such, that there will be no feelings for forms seen. The ear will be such, that there will be no feelings for sounds heard. The nose will be such, that there will be no feelings for smells scented. The tongue will be such, that there will be no feelings for tastes tasted. The body will be such that there will be no feelings for bodily contacts.

When this was said venerable Udayi said: ßFriend, Ananda, is it when perceptive in that mental sphere that feelings are not present or when not perceptive in that mental sphere?" ßFriend, its when perceptive in the respective mental sphere not when not perceptive in the respective mental sphere."

ßFriend, not perceptive of what, in the respective mental sphere are there no feelings?" "Here, friend, the bhikkhu overcoming all perceptions of matter and perceptions of anger, not attending to various perceptions, with space is boundless abides in the sphere of space. When thus perceptive there are no feelings in the respective mental spheres.

Again, friend, the bhikkhu overcoming all perceptions of space, with consciouness is boundless abides in the sphere of consciousness. When thus perceptive there are no feelings in the respective mental spheres.

Again, friend, the bhikkhu overcoming all perceptions of consciousness, with there is nothing abides in the sphere of no-thingness. When thus perceptive there are no feelings in the respective mental spheres.

Friend, at one time I was abiding in the deer park in the Anjana forest in Saketa. Then a bhikkhuni of the knotted hair sect approached me, worshipped and standing on a side said: Venerable sir, Ananda, that concentration which is not strained, nor turned aside, not with determinations that act as self denials, when abiding in it, is for release and pleasantness and is without remorse; for what fruit is that concentration, as told by The Blessed One?"

Friend, I replied to the bhikkhuni of the knotted hair sect thus `Sister, that concentration which is not strained, nor turned aside, not with determinations that act as self denials, when abiding in it, is for release and pleasantness and is without remorse; as told by The Blessed One is for the fruits of worthiness. When thus perceptive there are no feelings in the respective mental spheres.

7. Lokayatikasuttam Ý Pertaining to the ordinary view

004.07. Two Brahmins who had the ordinary view of the world approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:

ßVenerable sir, Purana Kassapa acknowledges having extensive knowledge and knowing everything, so also knowledge and vision that is complere-'whether walking, standing, lying or awake, constantly and incessantly my knowledge and vision is established .' He said.- `I abide with boundless knowledge, knowing and seeing, boundless worlds'

Venerable sir, this Nigantha Nathaputta too acknowledges having extensive knowledge and knowing everything, so also knowledge and vision that is complete- 'whether walking, standing, lying or awake, constantly and incessantly my knowledge and vision is established.' He said.- `I abide with boundless knowledge, knowing and seeing, boundless worlds' - Venerable sir, of these two who talk of knowledge and whose words are hostile to each other, whose words is the truth, and whose the lie?"

ßUseless! Brahmins, leave it alone of these two who talk of knowledge and whose words are hostile to each other, whose words is the truth, and whose the lie. I will teach you attend carefully and listen. The Blessed One then said: thus-

Brahmins, there are four people standing in the four directions endowed with the highest speed and the longest span. Their speed is such, a well trained archer who is dextrous would quickly and lightly shoot through a palm and bring it down in an instant. Their span was such they placed one foot in the eastern ocean and the other in the western ocean. The man in the east would say, `I will make a journey to the end of the world. Stopping only for tasting, eating, drinking, urinating, excreting and to dispel sleepiness and weariness, with a life span of one hundred years, he goes for one hundred years and dies on the way, without reaching the end of the world. The man in the west, ... re ... in the north, ... re ... in the south would say, `I will make a journey to the end of the world. Stopping only for tasting, eating, drinking, urinating, excreting and to dispel sleepiness and weariness, with a life span of one hundred years, he goes for one hundred years and dies on the way, without reaching the end of the world. What is the reason? Brahmin, there is no running, of this nature to know and understand the end of the world. I also don't declare the ending of unpleasantness without coming to the end of the world.

Brahmins, in the noble one's discipline, these five strands of sensual pleasures are known as the world. What five? Agreeable and pleasant forms arousing fondness and sensual desires cognizable by eye consciousness. Agreeable and pleasant sounds cognizable by ear consciousness, ... re ... scents cognizable by nose consciousness, ... re ... tastes cognizable by tongue conscioussness, ... re ... and touches arousing fondness and sensual desires cognizable by body consciousness. Brahmins, in the noble one's discipline, these five strands of sensual pleasures are known as the world.

Here, Brahmins, the bhikkhu secluding the mind from sensual desires and demeritorious things, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of the mind. Brahmin, to this is called the bhikkhu abides at the end of the world, gone to the end of the world. Others would say, this also belongs to the world, it is not dismissed from the world. Brahmins, I too say this also belongs to the world, it is not dismissed from the world.

Again, Brahmins, the bhikkhu overcoming thoughts and discursive thoughts and internally appeasing the mind abides in the second higher state of the mind, ... re ... the third higher state of the mind, ... re ... the fourth higher state of the mind. Brahmin, to this is called the bhikkhu abides at the end of the world, gone to the end of the world. Others would say, this also belongs to the world, it is not dismissed from the world. Brahmins, I too say this also belongs to the world, it is not dismissed from the world.

Again, Brahmins, the bhikkhu overcoming all perceptions of matter and all perceptions of anger, not attending to various perceptions with space is boundless abides in the sphere of space. Brahmin, to this is called the bhikkhu abides at the end of the world, gone to the end of the world. Others would say, this also belongs to the world, it is not dismissed from the world. Brahmins, I too say this also belongs to the world, it is not dismissed from the world.

Again, Brahmins, the bhikkhu overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness, ... re ... overcoming all the sphere of consciousness, with there is no-thing abides in the sphere of no-thingness ... re ... overcoming all the sphere of nothingness abides in the sphere of neither perception nor non-perception. Brahmin, to this is called the bhikkhu abides at the end of the world, gone to the end of the world. Others would say, this also belongs to the world, it is not dismissed from the world. Brahmins, I too say this also belongs to the world, it is not dismissed from the world.

Again, Brahmins, the bhikkhu overcoming all the sphere of neither perceptions nor non-perceptions abides in the cessation of perceptions and feelings, wisely seeing desires get destroyed. Brahmins, to this is said the bhikkhu has come to the end of the world having crossed the diffusedness of the world." .

8. Devasurasõgamasuttam Ý The battle of the gods and Titans

004.08. Bhikkhus, in the past there was a battle of the gods and Titans, in full swing, In the battle the Titans won The defeated gods went away facing north with hostility towards the Titans. It occurred to the gods: The Titans should be defeated. What if the Titans be attacked a second time. Bhikkhus, the gods attacked the Titans a second time and a second time the Titans won. The defeated gods went away facing north with hostility towards the Titans.

It occurred to the gods: The Titans should be defeated. What if the Titans be attacked a third time. Bhikkhus, the gods attacked the Titans a third time and a third time the Titans won. The defeated gods entered the city of the gods frightened. To the gods gone to their city it occurred: `Now we abide, in a refuge for the fear stricken and cannot do anything to the Titans.' It occurred to the Titans too: `Now the gods abide in a refuge for the fear stricken we cannot do anything to them.'

Bhikkhus, in the past there was a battle in full swing, of the gods and Titans In the battle the gods won The defeated Titans went away facing the south with hostility towards the gods. It occurred to the Titans: The gods should be defeated. What if the gods be attacked a second time. Bhikkhus, the Titans attacked the gods a second time and a second time the gods won. The defeated Titans went away facing the south with hostility towards the gods.

It occurred to the Titans: The gods should be defeated. What if the gods be attacked a third time. Bhikkhus, the Titans attacked the gods a third time and a third time the gods won. The defeated Titans entered their city frightened. To the Titans gone to their city it occurred: `Now we abide, in a refuge for the fear stricken and cannot do anything to the gods'. It occurd to the gods too: `Now the Titans abide in a refuge for the fear stricken we cannot do anything to them.'

In the same manner when the bhikkhu secluding the mind from sensual desires and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of the mind. It occurs to the bhikkhu: 'Now I abide in a refuge for the frightened, and Death cannot do anything.' To Death the evil one too it occurs: `Now the bhikkhu is in a refuge for the frightened and I cannot do anything.'

When the bhikkhu overcoming thoughts and discursive thoughts and internally appeased abides in the second higher state of the mind, ... re ... third higher state of the mind, ... re ... the fourth higher state of the mind. It occurs to the bhikkhu: 'Now I abide in a refuge for the frightened, and Death cannot do anything.' To Death the evil one too it occurs: `Now the bhikkhu is in a refuge for the frightened and I cannot do anything.'

When the bhikkhu overcoming all perceptions of matter, perceptions of anger and not attending to various perceptions with space is boundless abides in the sphere of space It is said the bhikkhu has put an end to Death, have destroyed the feetless one, has escaped from the sight of death the evil one and has crossed the diffusedness of the world.

When the bhikkhu overcoming all perceptions of sphere space, with consciousness is boundless abides in the sphere of consciousness ... re ... Overcoming all perceptions of consciousness, with there is nothing abides in the sphere of no-thingness ... re ... Overcoming all perceptions of the sphere of no-thingness abides in the sphere of neither perception nor non-perception ... re ... Overcoming the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings. Seeing with wisdom he also destroys desires. It is said the bhikkhu has put an end to Death, have destroyed the feetless one, has escaped from the sight of death the evil one and has crossed the diffusedness of the world.

9. Nagasuttam Ý The great elephant

004.09. Bhikkhus, at a time the elephants, the she elephants the young elephants and the baby elephants had nibbled the grass, the chief of the herd, goes in search of pasture, he loathes it and becomes disgusted At a time the elephants, the she elephants the young elephants and the baby elephants eat whatever branches and leaves he breaks, the chief of the herd loathes it and becomes disgusted. At a time the elephants, the she elephants the young elephants and the baby elephants disturb the water throwing water with their trunks when the chief of the herd descends to quench his thirst he loathes it and becomes disgusted. At the time the chief of the herd descends to the water for a bath if she elephants go brushing his sides he loathes it and becomes disgusted.

At such times it occurs to the chief of the herd: Now I live surround by elephants she elephants, young elephants, baby elephants and eat grass that is nibbled. They eat all the branches and leaves I break. I drink disturbed water and when I go to bathe she elephants go brushing my sides. What if I live alone withdrawn from the herd. In the meantime he lives alone withdrawn from the herd eats grass that is not nibbled, eats the branches and leaves that he breaks, drinks undisturbed water and when he goes to bathe she elephants do not go brushing his sides.

At such times it occurs to the chief of the herd - Earlier I lived surround by elephants she elephants, young elephants, baby elephants and ate grass that was nibbled. They ate all the branches and leaves I broke. I drank disturbed water and when I went to bathe she elephants went brushing my sides. Now I live alone withdrawn from the herd, eat grass that is not nibbled, eat the branches and leaves that I break, drink undisturbed water and when I go to bathe she elephants do not go brushing my sides. He breaks a branch with his trunk and brushes his body and moves about his trunk as he wishes.

In the same manner bhikkhus, when the bhikkhu lives surrounded by bhikkhus, bhikkhunis, lay disciples male and female, kings, kings' ministers, heretics of other sects and their disciples, it occurs to the bhikkhu: ` At preent I live surrounded by bhikkhus, bhikkhunis, lay disciples male and female, kings, kings' ministers, heretics of other sects and their disciples. What if I lived alone, withdrawn from the crowd. He abounds a secluded dwelling, the root of a tree in the forest, a mountain grotto, a mountain cave, a cemetery, a jungle path, an open space or a heap of straw. Gone to the forest, to the root of a tree or to an empty house, he sits cross legged keeping his body straight and establishing mindfulness in front of him.

He dispels covetousness for the world living with a mind free from coveting and cleaning the mind from coveting thoughts. Dispelling angry thoughts, he lives with a mind free from anger, dispelling angry thoughts. Dispelling sloth and torpor he lives with the mind freed from sloth and torpor. Mindful and aware of the perception of light, he clears the mind of sloth and torpor. Dispelling restlessness and worry he abides undisturbed, internally appeasing the mind. Dispelling doubts of things that should and should not be done, he abides with a mind free of doubts. Dispelling these five obstructions of the mind and wisely lessening the minor defilements he secludes the mind from sensual and demeritorious thoughts. With thoughts and discursive thoughts and with joy and pleasantness born of seclusion he abides in the first higher state of the mind. He arranges himself as he wishes. Overcoming thoughts and discursive thoughts, ... re ... abides in the second higher state of the mind, ... re ... abides in the third higher state of the mind, abides in the fourth higher state of the mind He arranges himself as he wishes.

Overcoming all perceptions of matter and anger and not attending to various perceptions, with space is boundless, abides in the sphere of space. He arranges himself as he wishes. Overcoming all the sphere of space, with consciousness is boundless, he abides in the sphere of conscioussness ... re ... Overcoming all the sphere of consciousness, with there is nothing, he abides in the sphere of no-thingness. Overcoming all the sphere of no-thingness, he abides in the sphere of neither perception nor non-perception ... re ... Overcoming the sphere of neither perception nor non-perception, h abides in the cessation of perceptions and feelings and wisely seeing he destroys desires. He arranges himself as he wishes.

10. Tapussasutta. Ý The householder Tapussa

004.10. At one time The Blessed One was living in a hamlet named Uruvelakappa in the Malla country. The Blessed One putting on robes in the morning and taking bowl and robes entered the hamlet Uruvelakappa for alms. Having wandered for alms in the hamlet Uruvelakappa and returning from the alms round addressed venerable Ananda:

ßAnanda, you stay here itself, until I spend the day in the Great forest."

Venerable Ananda consented and The Blessed One entered the Great forest and sat at the root of a tree to spend the day.

Then the householder Tapassu approached venerable Ananda, worshipped, sat on a side and said to venerable Ananda:

ßVenerable sir, Ananda, we the laity enjoy sensual pleasures are attached to sensual pleasures love them and delight in them. Non-sensual pleasure seems precipitous to us. Venerable sir, I have heard that in this discipline there are young new bhikkhus who readily delight, grasp it and are released seeing non-sensual pleasure as appeasement. There are many bhikkhus in this dispensation to whom non- sensual pleasure is unusual."

ßHouseholder, we should see The Blessed One on this topic of conversation. The Blessed One is there, let us approach The Blessed One and inform all this conversation. As The Blessed One explains it, the bhikkhus will bear it in mind." The householder Tapassu agreed and venerable Ananda approached The Blessed One with the householder Tapassu. They approached The Blessed One worshipped, sat on a side and venerable Ananda said to The Blessed One:

ßVenerable sir, the householder Tapassu said: `Venerable sir, Ananda, we the laity enjoy sensual pleasures are attached to sensual pleasures love them and delight in them. Non-sensual pleasure seems precipitous to us. Venerable sir, I have heard that in this discipline there are young new bhikkhus who readily delight, grasp it and are released seeing non-sensual pleasure as appeasement. There are many bhikkhus in this dispensation to whom non- sensual pleasure is unusual.'

ßAnanda, that is so! Before my enlightenment when I was seeking enlightenment it occurred to me: 'Non-sensual pleasure is good! Seclusion is good! Yet my mind did not readily pursue, become delighted, get established and be released seeing non-sensual pleasure as appeasement. Ananda, it occurred to me: Why doesn't my mind readily pursue, become delighted, get established and be released seeing non-sensual pleassure as appeasement? Ananda, it occurred to me: I have not seen the dangers of sensual pleasures, I have not practiced them. I have not seen the benefits of non-sensual pleasure, I have not practiced them. Therefore my mind does not readily pursue, become delighted, get established and be released seeing non-sensual pleasure as appeasement. Ananda, then it occurred to me: `If I see the dangers of sensual pleasures and practice them much, realize the benefits of non-sensual pleasure and practice them. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing non-sensual pleasure as appeasement. Ananda, in the meantime, seeing the dangers of sensual pleasures I practiced it much. Seeeing the benefits of non-sensual pleasure I practiced it much. Then my mind readily pursued, became delighted, got established and was released seeing non-sensual pleasure as appeasement. Ananda, then secluding the mind from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion I abode in the first higher state of the mind. When abiding in that state of mind sensual thoughts behaving oppressed me. Ananda, just as to pleasantness unpleasantness is an oppression, the behaviour of sensual perceptions was an oppression to me.

Ananda, it occurred to me -'What if I overcame thoughts and discursive thoughts ... re ... and abode in the second higher state of the mind Why doesn't my mind readily pursue, become delighted, get established and be released, seeing not thinking as appeasement? Ananda, it occurred to me: I have not seen the dangers of thinking, I have not practiced that. I have not seen the benefits of not thinking, I have not practiced that. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in not thinking. Ananda, it occurred to me: I have not seen the dangers of thinking, have not practiced it, have not realized the benefits of not thinking, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing not thinking as appeasement. Ananda, then it occurred to me: `If I see the dangers of thinking and practice it much, realize the benefits of not thinking and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing not thinking as appeasement. Ananda, in the meantime, I practiced it much to see the dangers of thinking . I practiced much to see the benefits of not thinking, . Then my mind readily pursued, became delighted, got established and was released seeing not thinking as appeasement. Ananda, then overcoming thoughts and discursive thoughts and with joy and pleasantness born of concentration I abode in the second higher state of the mind. When abiding in that state of mind, discursive thoughts behaving oppressed me. Ananda, just as to pleasantness unpleasantness is an oppression, the behaviour of discursive thoughts was an oppression to me.

Ananda, it occurred to me: What if I developed equanimity to joy and disenchantment and abode mindful and aware experiencing pleasantness too with the body To this third higher state of the mind the noble ones said abiding in pleasantness with equanimity. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in no joy? Ananda, it occurred to me: I have not seen the dangers of joy, have not practiced it much. I have not seen the benefits of non-joy, have not practiced it much. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in non-joy. Ananda, it occurred to me: I have not seen the dangers of joy, have not practiced it much. I have not realized the benefits of non-joy, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in non-joy. Ananda, then it occurred to me: `If I see the dangers of joy and practice it much, realize the benefits of non-joy and practice it much, there is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in non-joy. Ananda, in the meantime, I practiced it much to see the dangers of joy. I practiced it much to see the benefits of non-joy Then my mind readily pursued, became delighted, got established and was released seeing non-joy as appeasement Then Ananda, with equanimity to joy and disenchantment ... re ... I abode in the third higher state of the mind. When abiding in that state of mind perceptions of joy behaving oppressed me. Ananda, just as to pleasantness unpleasantness is an oppression, the behaviour of perceptions of joy was an oppression to me.

It occurred to me: `What if I dispelled pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure abode in the fourth higher state of the mind. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in neither unpleasantness nor pleasantness. Why does my mind not readily pursue, become delighted, get established in neither unpleasantness nor pleasantness? Ananda, it occurred to me: I have not seen the dangers of the pleasantness of equanimity, have not practiced it. I have not seen the benefits of neither unpleasantness nor pleasantness, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement, in neither unpleasantness nor pleasantness Ananda, then it occurred to me: `If I see the dangers of the pleasantness of equanimity practice it much, realize the benefits of neither unpleasantness nor pleasantness and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in neither unpleasantness nor pleasantness. Ananda, in the meantime,I practiced it much to see the dangers of the pleasantness of equanimity. I practiced it much, to see the benefits of neither unpleasantness nor pleasantness. Then my mind readily pursued, became delighted, got established and was released seeing appeasement in neither unpleasantness nor pleasantness. Ananda, then I dispelled pleasantness and ... re ... abode in the fourth higher state of the mind. When abiding in that state of mind perceptions of equanimity behaving oppressed me. Ananda, just as to pleasantness, unpleasantness is an oppression, the behaviour of perceptions of equanimity was an oppression to me.

Ananda, then it occored to me-'What if I overcame all perceptions of matter, all perceptions of anger and not attending to various perceptions, with space is boundless abode in the sphere of space. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in space. Why does my mind not readily pursue, become delighted, get established and be released in space? Ananda, it occurred to me: I have not seen the dangers of matter, have not practiced it. I have not seen the benefits of the sphere of space, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of space Ananda, then it occurred to me: `If I see the dangers of matter practice it much, realize the benefits of the sphere of space and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the sphere of space. Ananda, in the meantime, I practiced it much. to see the dangers of matter. I practiced it much to see the benefits of the sphere of space Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the sphere of space. Ananda, then overcoming all perceptions of matter and anger and not attending various perceptions with space is boundless I abode in the sphere of space. When abiding in that state of mind the behaviour of material perceptions oppressed me. Ananda, just as to pleasantness, unpleasantness is an oppression, the behaviour of material perceptions was an oppression to me.

Ananda, then it occurred to me-'What if I overcame all perceptions of the sphere of space, with consciousness is boundless abode in the sphere of consciousness. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of consciousness. Why does my mind not pursue, become delighted, get established and be released in the sphere of consciousness? Ananda, it occurred to me: I have not seen the dangers of the sphere of space, have not practiced it. I have not seen the benefits of the sphere of consciousness, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of consciousness Ananda, then it occurred to me: `If I see the dangers of the sphere of space practice it much, realize the benefits of the sphere of consciousness and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the sphere of consciousness. Ananda, in the meantime, I practiced much to see the dangers of the sphere of space. I practiced much to see the benefits of the sphere of consciousness. Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the sphere of consciousness. Ananda, then overcoming all perceptions of the sphere of space with consciousness is boundless I abode in the sphere of consciousness. When abiding in that state of mind the behaviour of perceptions of space oppressed me. Ananda, just as to pleasantness, unpleasantness is an oppression, the behaviour of perceptions of space was an oppression to me.

Ananda, then it occurred to me-'What if I overcame all perceptions of the sphere of conscioussness, with there is nothing abode in the sphere of no-thingness. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of no-thingness. Why does my mind not pursue, become delighted, get established and be released in the sphere of no-thingness? Ananda, it occurred to me: I have not seen the dangers of the sphere of consciousness, have not practiced it. I have not seen the benefits of the sphere of no-thingness, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of no-thingness Ananda, then it occurred to me: `If I see the dangers of the sphere of consciousness practice it much, realize the benefits of the sphere of no-thingness and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the sphere of no-thingness. Ananda, in the meantime, I practiced much to see the dangers of the sphere of consciousness and to see the benefits of the sphere of no-thingness Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the sphere of nothingness. Ananda, then overcoming all perceptions of sphere of consciousness with there is nothing I abode in the sphere of no-thingness. When abiding in that state of mind the behaviour of perceptions of consciousness oppressed me. Ananda, just as to pleasantness, unpleasantness is an oppression, the behaviour of perceptions of consciousness was an oppression to me.

Ananda, then it occurred to me-'What if I overcame all perceptions of the sphere of no-thingness and abode in the sphere of neither perception nor non-perception. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of neither perception nor non-perception. Why does my mind not pursue, become delighted, get established and be released in the sphere of neither perception nor non-perception? Ananda, it occurred to me: I have not seen the dangers of the sphere of nothingness, have not practiced it. I have not seen the benefits of the sphere of neither perception nor non-perception, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of neither perception nor non-perception. Ananda, then it occurred to me: `If I see the dangers of the sphere of no-thingness practice it much, realize the benefits of the sphere of neither perception nor non-perception and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the sphere of neither perception nor non-perception. Ananda, in the meantime, I practiced much to see the dangers of the sphere of no-thingness and to see the benefits of the sphere of neither perception nor non-perception. Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the sphere of neither perception nor non-perception. Ananda, then overcoming all perceptions of sphere of no-thingness, I abode in the sphere of neither perception nor non-perception. When abiding in that state of mind the behaviour of perceptions of no-thingness oppressed me. Ananda, just as to pleasantness, unpleasantness is an oppression, the behaviour of perceptions of nothingness oppressed to me.

Ananda, then it occurred to me-'What if I overcame all perceptions of the sphere of neither perceptions nor non-perceptions and abode in the cessation of perceptions and feelings. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in the cessation of perceptions and feelings. Why does my mind not pursue, become delighted, get established and be released in the cessation of perceptions and feelings? Ananda, it occurred to me: I have not seen the dangers of the sphere of neither perceptions nor non-perceptions, have not practiced it. I have not seen the benefits of the cessation of perceptions and feelings, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the cssation of perceptions and feelings. Ananda, then it occurred to me: `If I see the dangers of the sphere of neither perception nor non-perceptions practice it much, realize the benefits of the cessation of perceptions and feelings and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the cessation of perceptions and feelings. Ananda, in the meantime, I practiced much to see the dangers of the sphere of neither perceptions nor non-perceptions and to see the benefits of the cessation of perceptions and feelings. Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the cessation of perceptions and feelings. Ananda, then overcoming all perceptions of sphere of neither perception nor non -perceptions I abode in the cessation of perceptions and feelings. Seeing with wisdom desires got destroyed .

Ananda, until I could attain to, and rise from, the nine successive abidings in the ascending and descending order I did not declare to the world, together with its gods and men, maras and brahmas and the Community of recluses and Brahmins and gods and men, that I have realized noble rightful enlightenment. When I could attain to, and rise from, the nine successive abidings in the ascending and descending order I declare to the world, together with its gods and men, maras and brahmas and the Community of recluses and Brahmins and gods and men, that I have realized noble rightful enlightenment. Knowledge and vision arose to me, my release is immovable. This is my last birth, there is no more birth.