u/wisdomperception

>The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

This was said by the Blessed One, said by the Awakened One, as I have heard:

“If while a bhikkhu is walking, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called ‘unmotivated, without concern, constantly slack, and weak in effort.’

If while a bhikkhu is standing, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while standing, such a bhikkhu is called ‘unmotivated, without concern, constantly slack, and weak in effort.’

If while a bhikkhu is sitting, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while sitting, such a bhikkhu is called ‘unmotivated, without concern, constantly slack, and weak in effort.’

If while a bhikkhu is lying down but awake, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while lying down, such a bhikkhu is called ‘unmotivated, without concern, constantly slack, and weak in effort.’

If while a bhikkhu is walking, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while walking, such a bhikkhu is called ‘with continuous effort, with concern, continuously with energy aroused, and resolute.’

If while a bhikkhu is standing, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while standing, such a bhikkhu is called ‘with continuous effort, with concern, continuously with energy aroused, and resolute.’

If while a bhikkhu is sitting, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while sitting, such a bhikkhu is called ‘with continuous effort, with concern, continuously with energy aroused, and resolute.’

If while a bhikkhu is lying down but awake, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while lying down, such a bhikkhu is called ‘with continuous effort, with concern, continuously with energy aroused, and resolute.’”

The Blessed One spoke on this matter. In this regard, it is said:

“Whether walking or standing,
sitting or lying down;
whoever nurtures harmful thoughts
connected to the household life—

Such a one is on the wrong path,
infatuated with defilements;
that kind of bhikkhu is incapable
of reaching the highest awakening.

But one who, whether walking or standing,
sitting or lying down;
has calmed their thoughts,
delighting in the stilling of thoughts;
that kind of bhikkhu is capable
of reaching the highest awakening.”

This matter too was spoken by the Blessed One, as I have heard.

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Key Terms:

• thought of sensuality [kāmavitakka] ≈ thought related to enjoyment of sensual pleasures, sexual thought
• thought of ill will [byāpādavitakka] ≈ intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm
• thought of harming [vihiṁsāvitakka] ≈ idea of hurting, thought of cruelty
• without concern [anottāpī] ≈ without regret, without remorse
• weak in effort [hīnavīriya] ≈ low in energy, lacking in endurance
• with continuous effort [ātāpī] ≈ ardent, zealous, with energy, with application; lit. burning
• with concern [ottāpī] ≈ with shame, with regret, having remorse
• with energy aroused [āraddhavīriya] ≈ with initiative
• resolute [pahitatta] ≈ determined, intent
• harmful thoughts [pāpaka + vitakka] ≈ thoughts which when acted upon lead to harm or injury or karmically unprofitable mental states
• on the wrong path [kummaggappaṭipanno] ≈ following an incorrect way of practice
• infatuated with defilements [mohaneyyesu + mucchita] ≈ fixated on what is unwholesome, deluded by what is impure
• highest [uttama] ≈ supreme, ultimate
• calmed [samayitvāna] ≈ subsided, settled, stilled
• stilling of thoughts [vitakkūpasama] ≈ settling the mind

Image: Buddha in dhyana mudra, China, Ming dynasty, 16^(th) century

Related Teachings:

• Thoughts of sensuality arises from a cause, it is not without a cause (SN 14.12) - The Buddha explains how thoughts of sensuality, ill will, and harming arise from a cause and how to abandon them.
• Lacking continuous effort and without concern, one is incapable of full awakening (ITI 34) - A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.
• One with continuous effort reaches the stilling of all formations (ITI 72) - The Buddha describes the three elements of escape - renunciation, formless element and cessation.
• The four right efforts and the power of tiny improvements over a longer timeframe (AN 4.13) - The Buddha describes the four right strivings concisely and precisely.

>Confronted by the native spirit Sūciloma, the Blessed One answers a question on the origins of passion, hatred, and discontent.

Thus have I heard—At one time the Blessed One was staying near Gaya at Taṅkitamañca, the haunt of the native spirit Sūciloma. Now at that time the spirit Khara and the spirit Sūciloma were passing by not far from the Blessed One. Then the spirit Khara said to the spirit Sūciloma: “That is an ascetic.”

“He is no ascetic, he is a fake ascetic. I will find out whether he is an ascetic or a fake ascetic.”

Then the spirit Sūciloma approached the Blessed One and leaned his body against him. Then the Blessed One pulled his body away. Then the spirit Sūciloma said to the Blessed One: “Are you afraid of me, ascetic?”

“I am not afraid of you, friend; but your touch is foul.”

“I will ask you a question, ascetic. If you do not answer me, I will drive you mad, or split your heart, or grab you by the feet and fling you across the Ganges.”

“I do not see anyone in this world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, who could drive me mad, or split my heart, or grab me by the feet and fling me across the Ganges. But ask, friend, whatever you wish.”

Then the spirit Sūciloma addressed the Blessed One in verse:

“What is the source of passion and hatred?
Where are born discontent, delight, and hair-raising terror?
Having originated from what do the mind’s thoughts
toss one around as boys toss up a crow?”

“Passion and hatred have their source here;
from this are born discontent, delight, and hair-raising terror;
having originated from this, the mind’s thoughts
toss one around as boys toss up a crow.

Born of fondness, arisen from oneself,
like the trunk-born shoots of a banyan tree;
widespread and entangled in sensual pleasures,
like a māluvā creeper spread through the woods.

Those who understand their source,
they dispel it—listen, O spirit!
They cross this flood so hard to cross,
never crossed before, to no more renewed existence.”

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Key Terms:

• native spirit [yakkha] ≈ a spirit that may be protective or malevolent, a daemon, or a supernatural being
• Sūciloma [sūciloma] ≈ name of a daemon; lit. with needle-like hair
• deities [devas] ≈ gods
• Māras [mārake] ≈ demons, tempters, beings of delusion; lit. causing death
• Brahmas [brahmā] ≈ Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities.
• passion [rāga] ≈ intense desire, strong emotion, infatuation, obsession, lust
• hatred [dosa] ≈ aversion, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval
• discontent [arati] ≈ dislike, dissatisfaction, aversion, boredom
• delight [rati] ≈ relish, liking, pleasure
• fondness [sneha] ≈ affection
• entangled in [visatta] ≈ ensnared in, attached to
• māluvā [māluvā] ≈ a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death.
• renewed existence [punabbhava] ≈ renewal of being, reappearance, rebirth, future life

Image: Scene from the life of Buddha, Gandhara art, 2^(nd) - 3^(rd) century AD

Related Teachings:

• From what do pleasing things in the world arise (SnP 4.11) - The Buddha answers step-by-step to a series of questions starting with the source of quarrels and disputes, followed by the arising of various things such as hopes, aims, desires, possessions; leading all the way to the description of the ultimate purity of the spirit.
• The Blessed One has overcome sensual desires, like the sun overcomes the earth with its radiance (SnP 5.11) - The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.
• How social partiality leads to the arising of affection and aversion (AN 4.200) - The Buddha explains how four modes of social partiality—affection and aversion arising in relation to others—bind beings to the world. He shows how a bhikkhu transcends these entanglements by means of the jhānas and attains final liberation through uprooting the deep-seated conceits of self-making.

>On seeing the people of Sāvatthi excessively clinging to sensual pleasures, the Buddha expresses an inspired utterance on the bondage that ensues from sensual desire.

Thus have I heard — At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, by and large, the people of Sāvatthi were excessively clinging to sensual pleasures—infatuated by, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.

Then several bhikkhus, having dressed early in the morning and taking their alms bowls and outer robes, entered Sāvatthi for alms. Then, having wandered for alms in Sāvatthi, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to him and sat down to one side. As they were seated thus, they said to the Blessed One: “Here, venerable sir, by and large, the people of Sāvatthi are excessively clinging to sensual pleasures—infatuated by, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.”

Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“Clinging to sensual pleasures, entangled in the bonds of sensual desire,
they do not see the fault in fetters;
Bound fast by bonds and fetters, certainly,
they cannot cross the flood so great and vast.”

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Key Terms:

• infatuated by [rattā] ≈ inflamed by, enamoured by
• fault [vajja] ≈ error, mistake, wrong
• Bound fast by bonds and fetters [saṃyojanasaṅgasatta] ≈ attached by ties and chains

Image: Fragment of Base of Stupa Depicting Sage Asita Predicting Future of Siddhartha to His Parents, 2^(nd) Century AD

Related Teachings:

• Indulging in sensual pleasures, they do not go beyond cyclic existence (ITI 95) - The Buddha describes three kinds of beings who partake in sensual pleasures - 1) those who enjoy what is presently available, 2) those who delight in their own creations, and 3) those who wield power over the creations of others.
• ‘The ascetic Gotama is a destroyer of spiritual growth‘ - Māgaṇḍiya sutta (MN 75) - The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning embers and a blind man mistaking a filthy rag for a spotless white cloth.
• For one craving sensual pleasures - Kāmasutta (SnP 4.1) - In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.
• Seven similes on sensual pleasures (From MN 54) - When the householder Potaliya claims he has “cut off all dealings” by retiring, the Buddha explains that true renunciation lies not in abandoning possessions. Then through seven vivid similes, the Buddha reveals the futility of pursuing sensual pleasures, comparing them to a skeleton, a piece of meat, a blazing grass torch, a pit of burning embers, a dream, borrowed goods, and akin to fruits on a tree.

>Verses on craving

341

Flowing in [from all objects] and lovely,
feelings of joy arise in beings;
clinging to comfort and seeking happiness,
these persons are headed to birth and old age.

342

Beings, beset by craving,
wriggle like a trapped hare;
bound fast by mental fetters,
they experience suffering again and again, for a long time.

343

Beings, beset by craving,
wriggle like a trapped hare;
therefore, one should drive out craving,
aspiring for the fading of desire.

349

For a person whose mind is agitated by thoughts,
and pierced by passion, contemplating the attractive,
craving increases even more;
this indeed is what makes the bond strong.

350

But whoever delights in the stilling of thoughts,
and is ever mindful, contemplating the unattractive;
This one will bring an end to craving,
this one will cut Māra’s bonds.

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Key Terms:

• feelings of joy [somanassa] ≈ pleasure, gladness, positive state of mind
• clinging to comfort [sātasita] ≈ attached to pleasure
• craving [tasiṇā] ≈ wanting, desire, lit. thirst
• drive out [vinodayati] ≈ dispel, remove
• fading of desire [virāga] ≈ dispassion, detachment

Image: Standing Buddha, Indonesia, 7^(th) - 8^(th) century

Related Teachings:

• When living clinging to sensual pleasures (Ud 7.4) - On seeing the people of Sāvatthi clinging to sensual pleasures, the Buddha expresses an inspired utterance on harm that comes from sensual desire.
• Deconstructing craving - Taṇhā sutta (AN 4.199) - In this discourse, the Buddha reveals that craving is not just a simple desire for objects, but a complex, mathematical “net” that sustains the “I am” conceit. By breaking down craving into 108 distinct mental stirrings, the Buddha shows that every act of wanting is actually a way of reinforcing a sense of self.
• For one craving sensual pleasures - Kāmasutta (SnP 4.1) - In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.

>The Buddha highlights Sāriputta’s penetrative vision of the successive Dhammas. By sequentially discerning the arising and vanishing of every Dhamma across the jhānas and formless bases, Sāriputta remains unattached, confirming the escape beyond and attaining perfect noble liberation.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, he addressed the bhikkhus: “Bhikkhus.”

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Bhikkhus, Sāriputta is wise; Sāriputta is of great wisdom. Bhikkhus, Sāriputta has widespread wisdom; Sāriputta has joyful wisdom; Sāriputta has swift wisdom; Sāriputta has piercing wisdom; Sāriputta has penetrative wisdom. For half a month, bhikkhus, Sāriputta cultivated penetrative vision of the successive Dhammas. This is how Sāriputta cultivated penetrative vision of the sequence of the successive Dhammas.

Here, bhikkhus, quite secluded from sensual pleasures and unwholesome mental qualities, Sāriputta entered and dwelled in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with uplifting joy and pleasure. The Dhammas within the first jhāna are reflection, examination, uplifting joy, pleasure, and unification of mind; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the settling of reflection and examination, Sāriputta entered and dwelled in the second jhāna, which is characterized by internal tranquility and unification of consciousness, free from reflection and examination, born of collectedness, and imbued with uplifting joy and pleasure.

The Dhammas within the second jhāna are internal tranquility, uplifting joy, pleasure, and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the fading of desire for uplifting joy, he dwelled equanimous, mindful and clearly aware, experiencing pleasure with the body. He entered and dwelled in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’

The Dhammas within the third jhāna are pleasure, mindfulness, clear awareness, and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasure and displeasure, Sāriputta entered and dwelled in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling.

The Dhammas within the fourth jhāna are equanimity, neither painful nor pleasant feeling, absence of enjoyment due to tranquility, purity of mindfulness, and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of perceptions of form, with the disappearance of perception of sensory impact, and non-attention to perception of diversity, aware that ‘space is boundless,’ Sāriputta entered and dwelled in the base of boundless space.

The Dhammas within the base of boundless space are the perception of the base of boundless space and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ Sāriputta entered and dwelled in the base of boundless consciousness.

The Dhammas within the base of boundless consciousness are the perception of the base of boundless consciousness and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ Sāriputta entered and dwelled in the base of nothingness.

The Dhammas within the base of nothingness are the perception of the base of nothingness and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of the base of nothingness, Sāriputta entered and dwelled in the base of neither perception nor non-perception.

He emerged from that attainment mindful. Having emerged mindful from that attainment, he contemplated the Dhammas that had passed, ceased, and changed thus: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of the base of neither perception nor non-perception, Sāriputta entered and dwelled in the cessation of perception and what is felt. And having seen with wisdom, his taints were completely exhausted.

He emerged from that attainment mindful. Having emerged mindful from that attainment, he contemplated the Dhammas that had passed, ceased, and changed thus: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is no escape beyond,’ and by practicing it often, he confirmed that there is none.

If, bhikkhus, speaking rightly, one were to say of anyone: ‘He has attained mastery and perfection in noble virtue, attained mastery and perfection in noble collectedness, attained mastery and perfection in noble wisdom, attained mastery and perfection in noble liberation,’ it is of Sāriputta indeed that one speaking rightly would say: ‘He has attained mastery and perfection in noble virtue, attained mastery and perfection in noble collectedness, attained mastery and perfection in noble wisdom, attained mastery and perfection in noble liberation.’

If, bhikkhus, speaking rightly, one were to say of anyone: ‘He is the Blessed One’s legitimate son, born from his mouth, born from the Dhamma, created by the Dhamma, inheritor of the Dhamma, not an inheritor of material things,’ it is of Sāriputta indeed that one speaking rightly would say: ‘He is the Blessed One’s legitimate son, born from his mouth, born from the Dhamma, created by the Dhamma, an inheritor of the Dhamma, not an inheritor of material things.’

Bhikkhus, the unsurpassed wheel of the Dhamma set into motion by the Tathāgata is kept rolling rightly by Sāriputta.

The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.

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Note:

The pāḷi word “passana” or more commonly “dassana” is “vision”, and the “vi” prefix conveys distinct or penetrative. So vipassana relates to seeing distinctly or penetrative vision.

At present, many vipassana meditation masters claim that vipassana is a technique learned by experiencing impermanence through the senses. They teach that experiencing impermanence at any of the six sense doors—and simply observing or mentally noting it—qualifies as vipassana, according to what has been passed down from a long line of teachers in their traditions. Consequently, they claim a breakthrough to the Four Noble Truths is not necessary to be endowed with this penetrative vision of the Dhamma that the Buddha actually calls vipassana.

This modern repurposing of the word vipassana—shifting it entirely away from the Buddha’s original usage—mirrors the historical drift of the word jhāna and what is meant by sammā samādhi. Over time, jhāna's original meaning was similarly replaced to imply a trance-like state devoid of bodily awareness.

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A unique factor of the fourth jhāna that this discourse presents from the standard distinct factors of the fourth jhāna is anābhoga, which is rendered here as absence of enjoyment. It literally means not bending towards.

Key Terms:

• Sāriputta [sāriputta] ≈ foremost disciple of the Buddha in great wisdom
• wise [paṇḍita] ≈ astute, intelligent, learned, skilled
• of great wisdom [mahāpañña] ≈ very wise, extremely intelligent
• joyful wisdom [hāsapañña] ≈ playful understanding, intelligent sense of humor; lit. laughing wisdom
• penetrative vision of the successive Dhammas [anupada + dhamma + vipassanā] ≈ seeing the sequence of mental states distinctly
• unwholesome [akusala] ≈ unhealthy, unskillful, unbeneficial, or karmically unprofitable
• accompanied by reflection [savitakka] ≈ with thinking
• examination [savicāra] ≈ with investigation, evaluation
• born of seclusion [vivekaja] ≈ secluded from the defilements
• uplifting joy and pleasure [pītisukha] ≈ delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture
• contact [phassa] ≈ sense impingement, raw experience, touch
• feeling [vedanā] ≈ pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates
• perception [sañña] ≈ The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates
• intention [cetanā] ≈ volition, will; the active mental force that organizes and directs associated mental states toward an object.
• consciousness [citta] ≈ mindset, disposition; the affective state of awareness experiencing the present moment. The Pali term used in the Thai edition is viññāṇa which makes the use of consciousness clear, whereas the PTS and Burmese editions use citta.
• desire [chanda] ≈ intention, wish, impulse, interest
• resolution [adhimokkha] ≈ conviction, decision; the firm settling of the mind upon a specific object
• energy [vīriya] ≈ willpower, determination
• mindfulness [sati] ≈ sustained active awareness regarding the body, felt experience, and consciousness, and mental qualities, observing them clearly without craving or distress
• equanimity [upekkha] ≈ mental poise, mental balance, equipoise, non-reactivity, composure
• attention [manasikāra] ≈ observation, noticing, focusing, bringing-to-mind
• discerned sequentially [anupadavavatthita] ≈ analyzed successively
• vanish [paṭiveti] ≈ disappear; lit. goes back away
• disengaged [anissita] ≈ detached, independent
• escape [nissaraṇa] ≈ way out, remedy
• tranquility [sampasādana] ≈ calming, settling, confidence
• unification [ekodibhāva] ≈ singleness, integration
• born of collectedness [samādhija] ≈ born from a stable mind
• fading of desire for [virāga] ≈ dispassion toward, detachment from
• equanimous [upekkhaka] ≈ mental poised, mentally balanced, non-reactive, disregarding
• mindful and clearly aware [sata + sampajāna] ≈ attentive and completely comprehending
• pleasure [sukha] ≈ comfort, contentedness, happiness, ease
• clear awareness [sampajañña] ≈ attentiveness, clear and full comprehension
• pain [dukkha] ≈ discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations.
• mental pleasure and displeasure [somanassadomanassa] ≈ the duality of positive and negative states of mind; mental happiness and mental pain
• absence of enjoyment [anābhoga] ≈ disinclination; lit. not bending towards
• purity of mindfulness [satipārisuddhi] ≈ pure awareness
• perceptions of form [rūpasaññā] ≈ recognition of matter, concept of materiality
• perception of sensory impact [paṭighasaññā] ≈ recognition of sense impression, aversion; lit. striking against perception
• perception of diversity [nānattasaññā] ≈ recognition of diversity, perception of multiplicity
• base of boundless space [ākāsānañcāyatana] ≈ field of boundless expanse, dimension of infinite space
• base of boundless consciousness [viññāṇañcāyatana] ≈ field of limitless awareness
• base of nothingness [ākiñcaññāyatana] ≈ field of awareness centered on the absence of any distinct “something” to grasp or hold onto
• base of neither perception nor non-perception [nevasaññānāsaññāyatana] ≈ field of awareness of subtle mental activity that do not arise to the level of forming a perception
• attainment [samāpatti] ≈ meditation attainment, committing of
• cessation of perception and what is felt [saññāvedayitanirodha] ≈ ending of recognition and felt experience, cessation of conception and what is felt
• taints [āsavā] ≈ outflows, discharges; (comm) mental defilements
• virtue [sīla] ≈ moral conduct, ethical behavior
• collectedness [samādhi] ≈ stability of consciousness, stillness of consciousness, mental composure
• wisdom [paññā] ≈ distinctive knowledge, discernment
• liberation [vimutti] ≈ release, deliverance, freedom, emancipation
• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• created by the Dhamma [dhammanimmita] ≈ fashioned by the Dhamma
• inheritor of the Dhamma [dhammadāyāda] ≈ spiritual heir
• unsurpassed [anuttara] ≈ highest, incomparable
• Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One

---

Related Teachings:

• How is the causal chain in the mind conditioned (SN 14.7) - The Buddha explains how the diversity of the elements conditions a causal chain in the mind. Dependent on diverse elements, there arises a diversity of perceptions, which successively condition diverse intentions, desires, fevers, and ultimately, diverse quests.
• Way of Practice to Cultivate the Four Jhānas | In the Buddha's Words
• Five obstructions of the mind that weaken wisdom (SN 46.37) - The five hindrances are impurities weakening wisdom, while the seven factors of awakening are non-obstructions.

>Beings come together and associate with other beings according to their disposition. Therefore one should avoid associating with those that are lazy and keep company with the wise.

This was said by the Blessed One, said by the Awakened One, as I have heard:

“Beings come together and associate with other beings according to disposition, bhikkhus. Those with an inferior disposition come together and associate with those of a similar inferior disposition. Those with a good disposition come together and associate with those of a similar good disposition.

In the past too, bhikkhus, beings came together and associated with other beings according to disposition. Those with an inferior disposition came together and associated with those of a similar inferior disposition. Those with a good disposition came together and associated with those of a similar good disposition.

In the future too, bhikkhus, beings will come together and associate with other beings according to disposition. Those with an inferior disposition will come together and associate with those of a similar inferior disposition. Those with a good disposition will come together and associate with those of a similar good disposition.

Even now, bhikkhus, in the present time, beings come together and associate with other beings according to disposition. Those with an inferior disposition come together and associate with those of a similar inferior disposition. Those with a good disposition come together and associate with those of a similar good disposition.”

The Blessed One spoke on this matter. In this regard, it is said:

“From association, craving arises,
through non-association, it is cut off;
like one who boards a fragile raft,
and sinks in the mighty ocean.

By consorting with a lazy person,
even a virtuous person sinks;
therefore one should steer clear of a lazy person,
who is weak in effort.

One should dwell together with the wise,
with the secluded Noble Ones;
with resolute meditators,
who are continuously energetic.”

This matter too was spoken by the Blessed One, as I have heard.

---

Key Terms:

• according to disposition [dhātuso] ≈ in line with their mental qualities or inclinations
• inferior disposition [hīnādhimuttika] ≈ with bad inclination, with low tendencies
• good disposition [kalyāṇādhimuttika] ≈ whose inclinations are good, intent on good
• association [saṃsagga] ≈ mingling, mixing, contact, intimacy, touch, entanglement
• craving [vanatha] ≈ entanglements, subtle attachments, desire
• is cut off [chijjati] ≈ is severed, ceases to exist, is broken
• lazy person [kusīta] ≈ a procrastinating, inactive person, indolent
• steer clear of [parivajjati] ≈ avoid, shun
• weak in effort [hīnavīriya] ≈ low in energy, lacking in endurance
• dwell together [sahāvasa] ≈ keep company
• secluded [pavivitta] ≈ detached, separated
• Noble Ones [ariya] ≈ distinguished, an ethically noble person, an awakened being
• resolute [pahitatta] ≈ determined, intent
• meditators [jhāyi] ≈ yogis
• continuously [nicca] ≈ regularly, reliably
• energetic [āraddhavīriya] ≈ with energy aroused, with initiative

---

Image: Seated luohan (arhat) in a grotto, China, 18th–19th century

Related Teachings:

• Benefits of associating with virtuous persons (SN 46.3) - The Buddha explains the benefits of associating with virtuous persons and the development of the seven awakening factors.
• Seeing the Dhamma, one sees the Buddha (ITI 92) - One could be far from the Buddha despite being physically close, and one could be near to him despite being physically far; for when one sees the Dhamma, one sees the Buddha.
• Eight grounds for laziness and arousing energy (AN 8.80) - The Buddha explains how to transform the grounds for laziness to being grounds for arousing energy.

>Verses detailing the conduct needed to reach the ultimate goal. The teaching contrasts the impulsive and negligent with the steadfast mind, emphasizing the importance of honoring teachers, abandoning defilements, and establishing oneself in the peace and collectedness of the Dhamma.

“Of what virtue, what behavior,
and cultivating what actions,
would a person be rightly established,
and attain the ultimate goal?”

One should honor elders, be without envy,
know the right time to see one’s teachers;
knowing the moment a Dhamma talk is given,
one should listen carefully to well-spoken words.

One should go to teachers at the proper time,
having dropped one’s pride, with a humble manner.
One should recollect and practice
the meaning, the Dhamma, restraint, and the spiritual life.

Taking delight in the Dhamma, devoted to the Dhamma,
established in the Dhamma, knowing how to investigate the Dhamma;
one should not engage in speech that disparages the Dhamma,
but be guided by true, well-spoken words.

Having abandoned joking, idle talk, lamentation, and aversion,
acts of illusion, deception, greed, and conceit,
aggressiveness, harshness, impurity, and infatuation,
one should live free from intoxication, steadfast in mind.

Well-spoken words find their essence in understanding,
and learning finds its essence in understanding and collectedness.
Wisdom and learning do not grow for that person
who is impulsive and negligent.

And those who delight in the Dhamma proclaimed by the Noble Ones,
are unsurpassed in speech, thought, and action.
They are established in peace, gentleness, and collectedness,
and have reached the true essence of learning and wisdom.”

---

Key Terms:

• ultimate goal [uttamattha] ≈ summum bonum; supreme goal; epithet of Nibbāna
• carefully [sakkacca] ≈ respectfully
• well-spoken [subhāsita] ≈ articulate, eloquent
• restraint [saṁyama] ≈ self-control
• spiritual life [brahmacariya] ≈ a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures
• established [ṭhita] ≈ stabilised; lit. stood
• knowing how to investigate the Dhamma [dhammavinicchayaññū] ≈ knowing the discrimination of mental phenomena
• speech that disparages the Dhamma [dhammasandosavāda] ≈ words that degrade the Dhamma
• idle talk [jappa] ≈ frivolous chatter, gossip
• acts of illusion [māyākata] ≈ things created by illusion
• deception [kuhana] ≈ creating a false impression
• conceit [māna] ≈ self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification
• aggressiveness [sārambha] ≈ hostile or violent behavior towards living beings
• harshness [kakkasa] ≈ crudeness, roughness
• infatuation [mucchā] ≈ obsession; lit. thickening
• free from intoxication [vītamada] ≈ not intoxicated by health, youth, life, etc.; without conceit
• impulsive [sāhasa] ≈ hasty, rash
• negligent [pamatta] ≈ inattentive, careless; lit. intoxicated

---

Image: Buddha cross-legged in meditation, Gandhara art, 2^(nd) - 3^(rd) century CE

Related Teachings:

• Four qualities of speech that is well-spoken (SnP 3.3) - The Buddha explains the four qualities of speech that is well-spoken - 1) speaking only what is well spoken, 2) speaking only the Dhamma, 3) speaking only what is pleasing, and 4) speaking only the truth. The Venerable Vaṅgīsa then praises the Buddha's teaching with verses on the nature of well-spoken speech.
• Immediate way of practice to attain Nibbāna (SnP 4.14) - When asked about the state of peace and the way of practice to reach it, the Buddha describes this state as being steady and unruffled, like the middle of the ocean where no wave arises. He then shares the way of practice to achieve it without delay: guarding the senses, letting go of indulgence, to be a meditator who cultivates wakefulness, and through investigation, abandoning a host of unwholesome qualities.
• Directly knowing the foremost Dhamma, you will thus cross the flood (SnP 5.5) - The venerable Dhotaka asks the Buddha to free him from doubt and teach the principle of peace. The Buddha explains that liberation cannot be bestowed by another but arises from directly knowing the Dhamma. He instructs Dhotaka to see even the act of knowing as a ‘sticking point’ in the world, and to abandon craving for any state of existence.
• The purpose of wholesome ethical conduct - Kimatthiya sutta (AN 11.1) - Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

>A deity asks the Buddha what wears out and what does not decay, what is the wrong way, what is the stain on the spiritual life, and what are the six fissures in the world where one's wealth does not last.

[A deity asked]: “What gets worn out, what does not get worn out?
What is said to be the wrong way?
What is the obstacle to wholesome states?
What wanes day and night?
What is the stain of the spiritual life?
What is the bath without water?

How many fissures are there in the world
where one’s wealth does not last?
We have come to ask you, Blessed One:
how are we to understand this?”

[The Blessed One]: “The physical form of the mortals gets worn out,
their name and lineage do not get worn out;
passion is said to be the wrong way.

Greed is the obstacle to wholesome states,
lifespan wanes day and night.
opposite gender is the stain of the spiritual life,
in which this generation is entangled.
Spiritual practice and the spiritual life—
that is the bath without water.

There are six fissures in the world,
where one’s wealth does not last;
laziness, negligence,
not making effort, non-restraint;
sleeping too much and sluggishness—
avoid these fissures in every way.”

---

Key Terms:

• wrong way [uppatha] ≈ off course, lit. up road
• spiritual life [brahmacariya] ≈ a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures
• name [nāma] ≈ mental objects of consciousness; mentality; mental factors of feeling, perception, intention, contact and attention
• lineage [gotta] ≈ ancestry, family clan
• passion [rāga] ≈ intense desire, strong emotion, infatuation, obsession, lust
• Greed [lobha] ≈ a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment
• opposite gender [itthī] ≈ lit. feminine gender
• is entangled [sajjati] ≈ is attached, lit. is stuck
• Spiritual practice [tapa] ≈ austerity, ascetic practice
• laziness [ālasya] ≈ A mental quality characterized by unwillingness, aversion, or lack of motivation to exert effort in wholesome activities. It reflects an inner resistance to energy and discipline, the seed from which idleness arises. It leads to stagnation, missed opportunities for growth, and failure to cultivate beneficial states.
• negligence [pamāda] ≈ carelessness, heedlessness
• not making effort [anuṭṭhāna] ≈ inaction, lack of energy to do work
• non-restraint [asaṁyama] ≈ lack of self-control
• sluggishness [tandī] ≈ sloth, tiredness

---

Image: Buddha Expounding the Dharma, Sri Lanka (Anuradhapura), late 8^(th) century

Related Teachings:

• Having understood the good Dhamma, wisdom is gained but not from another (SN 1.31) - Radiant deities visit the Buddha to praise the virtues of associating with the wise and learning the good Dhamma of the sages. The Buddha then shares the ultimate benefit of this noble association.
• Ten things that are wished for but rarely gained in the world (AN 10.73) - The Buddha lists ten things, along with their nutriments and obstructions, that are desirable but rarely gained in the world, including wealth, health, wisdom, and heavens.
• Short teachings on good friendship, wise and unwise attention, and wisdom (AN 1.71 - 81) - The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.
• Seven kinds of persons comparable to those in water (AN 7.15) - The Buddha describes seven kinds of persons and likens them to those in water — from those submerged in unwholesomeness to those who cross over fully. They represent the stages from spiritual stagnation to full awakening, including stream-enterers, once-returners, non-returners, and arahants.

>The Buddha shares his own journey of seeking the path to awakening, from leaving the household life, to studying under two meditation teachers, to attaining full awakening and an account of teaching the Dhamma to his first five disciples.

Listen in audio format (~45 mins)

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.

Then the Blessed One, having dressed early in the morning, took his alms bowl and outer robe and entered Sāvatthi for alms. At that time, several bhikkhus approached the venerable Ānanda, and having approached, they said to him, “Friend Ānanda, it has been a long time since we have heard a talk on the Dhamma in the Blessed One’s presence. It would be good, friend Ānanda, if we might hear a talk on the Dhamma in the presence of the Blessed One.”

“Therefore venerable ones, go to the hermitage of the brahmin Rammaka. Perhaps there you may have the chance to hear a talk on the Dhamma in the Blessed One’s presence.”

“Yes, friend,” the bhikkhus replied to the venerable Ānanda.

Then, after walking for alms and having returned from alms round in Sāvatthi, the Blessed One, having had his meal, addressed the venerable Ānanda: “Come, Ānanda, let us go to the Eastern Park, to Migāramātā’s mansion, for the day’s abiding.”

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then, together with the venerable Ānanda, the Blessed One went to the Eastern Park, to the Migāramātā’s mansion, for the day’s abiding. Then, when it was late afternoon, the Blessed One emerged from seclusion and addressed the venerable Ānanda: “Come, Ānanda, let us go to the Pubbakoṭṭhaka to wash our bodies.”

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with the venerable Ānanda, went to Pubbakoṭṭhaka to wash their bodies. After washing his body at the bathing place, the Blessed One emerged and, wearing only his lower robe, stood drying his body. Then the venerable Ānanda said to the Blessed One, “Venerable sir, the hermitage of the brahmin Rammaka is nearby. Venerable sir, the hermitage of the brahmin Rammaka is pleasing and delightful. It would be good, venerable sir, if the Blessed One went to the hermitage of the brahmin Rammaka out of compassion.” The Blessed One consented in silence.

Then the Blessed One went to the hermitage of the brahmin Rammaka. At that time, several bhikkhus were seated at the hermitage of the brahmin Rammaka, engaged in a Dhamma discussion. The Blessed One stood at the outer entrance, waiting for their conversation to conclude. When he understood that their conversation had ended, he cleared his throat and knocked on the latch. The bhikkhus opened the door for the Blessed One. Then the Blessed One entered the hermitage of the brahmin Rammaka, sat down on the prepared seat, and addressed the bhikkhus: “Bhikkhus, what conversation were you just now sitting together engaged in? And what was the subject of your discussion that was interrupted?”

“Venerable sir, our discussion on the Dhamma that was interrupted was about the Blessed One himself, and then the Blessed One arrived.”

“Good, bhikkhus. It is appropriate for you, sons of good families who have gone forth from the household life into homelessness with faith, that you should gather for a Dhamma discussion. When you gather together, bhikkhus, two things are proper: either a Dhamma discussion or noble silence.

Bhikkhus, there are two kinds of quests — the noble quest and the ignoble quest.

The Ignoble Quest

And what, bhikkhus, is the ignoble quest? Here, bhikkhus, someone who is themselves subject to birth seeks what is also subject to birth; someone who is themselves subject to aging seeks what is also subject to aging; someone who is themselves subject to illness seeks what is also subject to illness; someone who is themselves subject to death seeks what is also subject to death; someone who is themselves subject to sorrow seeks what is also subject to sorrow; someone who is themselves subject to defilement seeks what is also subject to defilement.

And what, bhikkhus, do you call subject to birth? Children and spouses, bhikkhus, are subject to birth; male and female servants are subject to birth; goats and sheep are subject to birth; chickens and pigs are subject to birth; elephants, cows, horses, and mares are subject to birth; gold and silver are subject to birth. These acquisitions, bhikkhus, are subject to birth. Caught up, infatuated with, and committed to these, someone who is themselves subject to birth seeks what is also subject to birth.

And what, bhikkhus, do you call subject to aging? Children and spouses, bhikkhus, are subject to aging; male and female servants are subject to aging; goats and sheep are subject to aging; chickens and pigs are subject to aging; elephants, cows, horses, and mares are subject to aging; gold and silver are subject to aging. These acquisitions, bhikkhus, are subject to aging. Caught up, infatuated with, and committed to these, someone who is themselves subject to aging seeks what is also subject to aging.

And what, bhikkhus, do you call subject to illness? Children and spouses, bhikkhus, are subject to illness; male and female servants are subject to illness; goats and sheep are subject to illness; chickens and pigs are subject to illness; elephants, cows, horses, and mares are subject to illness; gold and silver are subject to illness. These acquisitions, bhikkhus, are subject to illness. Caught up, infatuated with, and committed to these, someone who is themselves subject to illness seeks what is also subject to illness.

And what, bhikkhus, do you call subject to death? Children and spouses, bhikkhus, are subject to death; male and female servants are subject to death; goats and sheep are subject to death; chickens and pigs are subject to death; elephants, cows, horses, and mares are subject to death; gold and silver are subject to death. These acquisitions, bhikkhus, are subject to death. Caught up, infatuated with, and committed to these, someone who is themselves subject to death seeks what is also subject to death.

And what, bhikkhus, do you call subject to sorrow? Children and spouses, bhikkhus, are subject to sorrow; male and female servants are subject to sorrow; goats and sheep are subject to sorrow; chickens and pigs are subject to sorrow; elephants, cows, horses, and mares are subject to sorrow; gold and silver are subject to sorrow. These acquisitions, bhikkhus, are subject to sorrow. Caught up, infatuated with, and committed to these, someone who is themselves subject to sorrow seeks what is also subject to sorrow.

And what, bhikkhus, do you call subject to defilement? Children and spouses, bhikkhus, are subject to defilement; male and female servants are subject to defilement; goats and sheep are subject to defilement; chickens and pigs are subject to defilement; elephants, cattle, horses, and mares are subject to defilement; gold and silver are subject to defilement. These acquisitions, bhikkhus, are subject to defilement. Caught up, infatuated with, and committed to these, someone who is themselves subject to defilement seeks what is also subject to defilement.

The Noble Quest

And what, bhikkhus, is the noble quest? Here, bhikkhus, someone who is themselves subject to birth, having understood the drawback in what is subject to birth, seeks the unborn unsurpassed security from bondage, Nibbāna; someone who is themselves subject to aging, having understood the drawback in what is subject to aging, seeks the unaging unsurpassed security from bondage, Nibbāna; someone who is themselves subject to illness, having understood the drawback in what is subject to illness, seeks the unailing unsurpassed security from bondage, Nibbāna; someone who is themselves subject to death, having understood the drawback in what is subject to death, seeks the deathless unsurpassed security from bondage, Nibbāna; someone who is themselves subject to sorrow, having understood the drawback in what is subject to sorrow, seeks the sorrowless unsurpassed security from bondage, Nibbāna; someone who is themselves subject to defilement, having understood the drawback in what is subject to defilement, seeks the undefiled unsurpassed security from bondage, Nibbāna.

Bhikkhus, I too, before my full awakening, while still a Bodhisatta, being myself subject to birth, sought what was also subject to birth; being myself subject to aging, sought what was also subject to aging; being myself subject to illness, sought what was also subject to illness; being myself subject to death, sought what was also subject to death; being myself subject to sorrow, sought what was also subject to sorrow; being myself subject to defilement, sought what was also subject to defilement. Then, bhikkhus, it occurred to me: ‘Why am I, being myself subject to birth, seeking what is also subject to birth? Why am I, being myself subject to aging, seeking what is also subject to aging? Why am I, being myself subject to illness, ․․․ subject to death, ․․․ subject to sorrow, ․․․ being myself subject to defilement, seeking what is also subject to defilement?

Suppose, being myself subject to birth, having understood the drawback in what is subject to birth, I seek the unborn unsurpassed security from bondage, Nibbāna; being myself subject to aging, having understood the drawback in what is subject to aging, I seek the unaging unsurpassed security from bondage, Nibbāna; being myself subject to illness, having understood the drawback in what is subject to illness, I seek the unailing unsurpassed security from bondage, Nibbāna; being myself subject to death, having understood the drawback in what is subject to death, I seek the deathless unsurpassed security from bondage, Nibbāna; being myself subject to sorrow, having understood the drawback in what is subject to sorrow, I seek the sorrowless unsurpassed security from bondage, Nibbāna; being myself subject to defilement, having understood the drawback in what is subject to defilement, I seek the undefiled unsurpassed security from bondage, Nibbāna.’

Bhikkhus, then, at a later time, while I was still young, with black hair, endowed with the blessing of youth and in the prime of life, although my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the ochre robes, and went forth from the household life into homelessness.

Base Of Nothingness

Thus having gone forth, in search of what is wholesome, seeking the unsurpassed state of sublime peace, I approached Āḷāra Kālāma. Having approached him, I said to Āḷāra Kālāma, ‘Friend Kālāma, I wish to lead the spiritual life in this teaching and training.’

When this was said, bhikkhus, Āḷāra Kālāma said to me, ‘The venerable one may stay here. This teaching is such that a wise person can soon enter upon and abide in it, realizing for themselves through direct knowledge their own teacher’s doctrine.’

Bhikkhus, before long, I quickly learned that teaching. And in so doing, merely by repetition, recitation, and verbal expression, I claimed both knowledge and seniority, saying ‘I know, I see,’ along with others who claimed the same.

Then it occurred to me: ‘Āḷāra Kālāma does not proclaim that he abides in this teaching simply based on faith alone, but he claims to have directly realized it by himself. Surely, Āḷāra Kālāma abides knowing and seeing this teaching.’

So bhikkhus, I went to Āḷāra Kālāma, and having approached him, I asked, ‘To what extent, friend Kālāma, do you proclaim that you have directly realized and abide in this teaching?’ When this was said, bhikkhus, Āḷāra Kālāma made known the attainment of the base of nothingness.

Then, bhikkhus, it occurred to me: ‘It is not only Āḷāra Kālāma who has faith; I too have faith. It is not only Āḷāra Kālāma who has energy; I too have energy. It is not only Āḷāra Kālāma who has mindfulness; I too have mindfulness. It is not only Āḷāra Kālāma who has collectedness; I too have collectedness. It is not only Āḷāra Kālāma who has wisdom; I too have wisdom. Suppose I strive for the realization of the Dhamma that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.’ Then, bhikkhus, before long, very swiftly, I entered upon and abided in that Dhamma by realizing it for myself with direct knowledge.

Then, bhikkhus, I went to Āḷāra Kālāma, and having approached him, I asked, ‘Friend Kālāma, is it to this extent that you declare that you enter upon and abide in this Dhamma by realizing it for yourself with direct knowledge?’

‘Friend, this is indeed the extent to which I declare that I enter upon and abide in this Dhamma by realizing it for myself with direct knowledge.’

‘Friend, I too have entered upon and abided in this Dhamma by realizing it for myself with direct knowledge to this extent.’

‘Friend, it is our good fortune, truly our great fortune, that we have such a companion in the spiritual life as the venerable one. The Dhamma that I declare by realizing it for myself with direct knowledge, you abide in by realizing it for yourself with direct knowledge. The Dhamma that you abide in by realizing it for yourself with direct knowledge, I declare by realizing it for myself with direct knowledge. So the Dhamma I know, you also know; the Dhamma you know, I also know. Thus, as I am, so are you; as you are, so am I. Come, friend, let us lead this community together.’

Thus, bhikkhus, Āḷāra Kālāma, being my teacher, placed me, his student, as an equal to himself and honored me with great reverence.

Then, bhikkhus, it occurred to me: ‘This Dhamma does not lead to disenchantment, to the fading of desire, to ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna, but only to reappearance in the base of nothingness.’ So, bhikkhus, without becoming attached to that Dhamma, I grew disenchanted with it and departed.

Base Of Neither Perception Nor Non-Perception

Then, bhikkhus, still in search of what is wholesome and seeking the unsurpassed state of sublime peace, I approached Uddaka Rāmaputta. Having approached him, I said to Uddaka Rāmaputta, ‘Friend, I wish to lead the spiritual life in this teaching and training.’

When this was said, bhikkhus, Uddaka Rāmaputta said to me, ‘The venerable one may stay here. This teaching is such that a wise person can soon enter upon and abide in it, realizing for themselves through direct knowledge their own teacher’s doctrine.’

Bhikkhus, before long, I quickly learned that teaching. And in so doing, merely by repetition, recitation, and verbal expression, I claimed both knowledge and seniority, saying ‘I know, I see,’ along with others who claimed the same.

Then it occurred to me: ‘Rāma did not proclaim that he abided in this teaching simply based on faith alone, but he claimed that he had directly realized it by himself. Surely, Rāma abided knowing and seeing this teaching.’

So bhikkhus, I went to Uddaka Rāmaputta, and having approached him, I asked, ‘Friend, to what extent did Rāma proclaim that he had directly realized and abided in this teaching?’

When this was said, bhikkhus, Uddaka Rāmaputta made known the attainment of the base of neither perception nor non-perception.

Then, bhikkhus, it occurred to me: ‘It was not only Rāma who had faith; I too have faith. It was not only Rāma who had energy; I too have energy. It was not only Rāma who had mindfulness; I too have mindfulness. It was not only Rāma who had collectedness; I too have collectedness. It was not only Rāma who had wisdom; I too have wisdom. Suppose I strive for the realization of the Dhamma that Rāma declared he entered upon and abided in by realizing for himself with direct knowledge.’ Then, bhikkhus, before long, very swiftly, I entered upon and abided in that Dhamma by realizing it for myself with direct knowledge.

Then, bhikkhus, I went to Uddaka Rāmaputta, and having approached him, I asked, ‘Friend Rāmaputta, is this the extent to which Rāma declared that he entered upon and abided in this Dhamma by realizing for himself with direct knowledge?’

‘Friend, this is indeed the extent to which Rāma declared that he entered upon and abided in this Dhamma by realizing for himself with direct knowledge.’

‘Friend, I too have entered upon and abided in this Dhamma by realizing for myself with direct knowledge to this extent.’

‘Friend, it is our good fortune, truly our great fortune, that we see such a companion in the spiritual life as the venerable one. The Dhamma that Rāma declared by realizing it for himself with direct knowledge, you abide in by realizing it for yourself with direct knowledge. The Dhamma that you abide in by realizing it for yourself with direct knowledge, Rāma declared by realizing it for himself with direct knowledge. So the Dhamma Rāma knew, you know; the Dhamma you know, Rāma knew. Thus, as Rāma was, so are you; as you are, so was Rāma. Come, friend, lead this community.’

Thus, bhikkhus, Uddaka Rāmaputta, though a fellow practitioner in the spiritual life, placed me in the position of teacher and honored me with great reverence.

Then, bhikkhus, it occurred to me: ‘This Dhamma does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna, but only to reappearance in the base of neither perception nor non-perception.’ So bhikkhus, without becoming attached to that Dhamma, I grew disenchanted with it and departed.

Full Awakening

Then, bhikkhus, still in search of what is wholesome and seeking the unsurpassed security from bondage, Nibbāna, I gradually walked through Magadha until I arrived at Uruvelā, near Senānigama. There I saw a delightful stretch of land, a graceful forest grove, with a river flowing nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms.

Then, bhikkhus, it occurred to me: ‘This land is delightful, the forest grove is graceful, and a river flows nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms. This is surely suitable for a young man of a good family intent on striving.’ So bhikkhus, I sat down there, thinking, ‘This is suitable for striving.’

Then, bhikkhus, being myself subject to birth, I saw the drawback in what is subject to birth and sought the unborn, the unsurpassed security from bondage, Nibbāna, I attained the unborn, the unsurpassed security from bondage, Nibbāna; being myself subject to aging, I saw the drawback in what is subject to aging and sought the unaging, the unsurpassed security from bondage, Nibbāna, I attained the unaging, the unsurpassed security from bondage, Nibbāna; being myself subject to illness, I saw the drawback in what is subject to illness and sought the unailing, the unsurpassed security from bondage, Nibbāna, I attained the unailing, the unsurpassed security from bondage, Nibbāna; being myself subject to death, I saw the drawback in what is subject to death and sought the deathless, the unsurpassed security from bondage, Nibbāna, I attained the deathless, the unsurpassed security from bondage, Nibbāna; being myself subject to sorrow, I saw the drawback in what is subject to sorrow and sought the sorrowless, the unsurpassed security from bondage, Nibbāna, I attained the sorrowless, the unsurpassed security from bondage, Nibbāna; being myself subject to defilement, I saw the drawback in what is subject to defilement and sought the undefiled, the unsurpassed security from bondage, Nibbāna, I attained the undefiled, the unsurpassed security from bondage, Nibbāna.

Insight and vision arose in me: ‘My liberation is unshakeable, this is my final birth, now there is no more renewed existence.’

Then, bhikkhus, it occurred to me: ‘The Dhamma I have attained is profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise.’ But this generation delights in attachment, is devoted to attachment, and is pleased with attachment. For a generation that delights in attachment, is devoted to attachment and is pleased with attachment, this fact is difficult to see - that is, the general law of conditionality and dependent co-arising. And this fact too is difficult to see - that is, the stilling of all intentional constructs, the relinquishing of all acquisitions, wearing away of craving, fading of desire, ending, Nibbāna. If I were to teach the Dhamma and others did not understand me, it would be wearying and troublesome for me.’

Then, bhikkhus, these verses, never heard before, spontaneously occurred to me:

‘With difficulty I have attained this,
there is no need to now teach;
For those overwhelmed by craving and aversion,
this Dhamma is not easily understood —

Against the [worldly] flow, refined,
profound, hard to perceive, and subtle;
Those delighting in passion will not see,
veiled as they are by the mountain of ignorance.’

Then, bhikkhus, as I reflected thus, my mind inclined toward being unconcerned, not toward teaching the Dhamma.

Then, bhikkhus, the Brahmā Sahampati, perceiving with his own mind the train of thought in the Blessed One’s mind, thought: ‘The world is lost, truly, the world is utterly lost if the mind of the Tathāgata, the Arahant, the perfectly Awakened One, inclines toward being unconcerned and not toward teaching the Dhamma.’

Then, bhikkhus, just as easily as a strong man might extend his flexed arm or flex his extended arm, the Brahmā Sahampati disappeared from the Brahmā world and appeared before me. He draped his upper robe over one shoulder and raising his hands in reverence towards me, said: ‘Venerable sir, may the Blessed One teach the Dhamma, may the Accomplished One teach the Dhamma. There are beings with little dust in their eyes who are suffering loss from not hearing the Dhamma. There will be those who understand the Dhamma.’

Brahmā Sahampati said this, bhikkhus. Having said this, he added further:

‘In Magadha, there has appeared in times past
an impure teaching, devised by the defiled;
open the door to the deathless!
Let them hear the Dhamma that the Unblemished One has discovered.

Just as one who stands on a mountain peak
can see below the people all around;
so too, O wise one, bearer of the Dhamma,
ascend the palace of wisdom, all-seeing one;
let the Sorrowless One survey the world
engulfed in sorrow, overcome by birth and old age.

Arise, hero! Victor in battle,
leader of the caravan, debtless one;
wander in the world, Blessed One, teach the Dhamma,
there will be those who will understand.’

Then, bhikkhus, knowing Brahmā’s request and out of compassion for beings, I surveyed the world with the Buddha’s eye. Surveying the world with the Buddha’s eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grown in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water’s surface, and some other lotuses that are born and grow in the water rise out of the water and stand clear, unsoiled by the water; so too, bhikkhus, surveying the world with the Buddha’s eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world.

Then, bhikkhus, I replied to Brahmā Sahampati in verse:

‘The doors to the deathless are open,
let those with ears now show their faith;
perceiving as troublesome, I did not speak, O Brahma!
the subtle and refined Dhamma to humankind.’

Then the Brahmā Sahampati thinking, ‘The Blessed One consented to my request that he teach the Dhamma,’ paid homage to me, circumambulated keeping me on the right, and then disappeared right there.

Teaching The Dhamma

Then, bhikkhus, it occurred to me: ‘To whom should I first teach the Dhamma? Who will quickly understand this Dhamma?’

Then it occurred to me: ‘Āḷāra Kālāma is wise, learned, intelligent, and has for a long time had little dust in his eyes. Suppose I were to teach the Dhamma first to Āḷāra Kālāma. He would quickly understand this Dhamma.’

Then, bhikkhus, a deity approached me and said: ‘Venerable Sir, Āḷāra Kālāma passed away seven days ago.’

Insight and vision arose in me: ‘Āḷāra Kālāma passed away seven days ago.’ I thought, ‘Āḷāra Kālāma has incurred a great loss. If he had heard this Dhamma, he would have understood it quickly.’

Then, bhikkhus, it occurred to me: ‘To whom should I first teach the Dhamma? Who will quickly understand this Dhamma?’

Then it occurred to me: ‘Uddaka Rāmaputta is wise, learned, intelligent, and has for a long time had little dust in his eyes. Suppose I were to teach the Dhamma first to Uddaka Rāmaputta. He would quickly understand this Dhamma.’

Then, bhikkhus, a deity approached me and said: ‘Venerable sir, Uddaka Rāmaputta passed away last night.’

Insight and vision arose in me: ‘Uddaka Rāmaputta passed away yesterday.’ I thought, ‘Uddaka Rāmaputta has incurred a great loss. If he had heard this Dhamma, he would have understood it quickly.’

Then, bhikkhus, it occurred to me: ‘To whom should I first teach the Dhamma? Who will quickly understand this Dhamma?’

Then it occurred to me: ‘The group of five bhikkhus who attended upon me when I was resolutely striving. Suppose I were to teach the Dhamma first to the group of the five bhikkhus.’

Then it occurred to me: ‘Where are the group of five bhikkhus living now?’ Then, with the divine eye, purified and surpassing human vision, I saw the group of five bhikkhus living in Varanasi, in the Deer Park at Isipatana. Then, bhikkhus, after dwelling at Uruvelā as long as I wished, I set out on a journey to Varanasi.

Then, bhikkhus, Upaka the Ājīvaka saw me as I was walking along the road between Gayā and the Bodhi Tree. Seeing me, he said: ‘Friend, your faculties are clear, your complexion is pure and bright. Who is your teacher, friend? For whom have you gone forth? Whose Dhamma do you follow?’

When this was said, bhikkhus, I addressed Upaka the Ājīvaka in verse:

‘Victorious over everything, all I have known,
yet I remain untainted by all things conquered and known.
Having abandoned all, liberated through the complete ending of craving,
thus directly knowing by myself—whom should I call as my teacher?’

I have no teacher,
and one like me does not exist;
in the world with its deities,
there is none equal to me.

I am the Arahant in the world;
I am the unsurpassed teacher;
I alone am the perfectly Awakened One;
I am cooled and quenched.

To set the wheel of Dhamma in motion,
I go to the city of Kāsī.
In a world that has become blind,
I will beat the drum of the deathless.’

‘As you claim, friend, you are the worthy universal conqueror,’ said Upaka.

‘Conquerors like me,
are those who have reached the end of defilements;
harmful qualities have been vanquished by me,
and so, Upaka, I am a conqueror.’

When this was said, bhikkhus, Upaka the Ājīvaka replied, ‘Perhaps so, friend,’ shook his head, took a side road, and departed.

Then, bhikkhus, wandering by stages, I arrived at Varanasi, in the Deer Park at Isipatana, where the group of five bhikkhus were staying. The group of five bhikkhus saw me coming from afar. Seeing me, they agreed among themselves: ‘Friends, here comes the ascetic Gotama, who lives excessively, who has strayed from his striving, and reverted to excess. He should not be greeted, nor stood up for, nor should his bowl and robe be taken. However, a seat should be set out. If he wishes, he may sit.’ But as I approached, bhikkhus, the group of five bhikkhus were unable to stand by their agreement. Some came out to meet me and took my bowl and robe, some prepared a seat, and some set out water for the feet. However, they still addressed me by name and as ‘friend.’

When this was said, bhikkhus, I said this to the group of five bhikkhus: ‘Do not, bhikkhus, address the Tathāgata by name and as ‘friend.’ The Tathāgata, bhikkhus, is an Arahant, a perfectly Awakened One. Listen carefully, bhikkhus, the deathless has been attained. I shall instruct you. I shall teach you the Dhamma. Practicing as instructed, you will before long enter and abide in that unsurpassed goal of the spiritual life, realizing it for yourselves with direct knowledge here and now, the very goal for the sake of which clansmen rightly go forth from the household life into homelessness.’

When this was said, bhikkhus, the group of five bhikkhus said this to me: ‘By that conduct, friend Gotama, by that practice, by that performance of difficult tasks, you did not achieve any superhuman state, any distinction in knowledge and vision worthy of a noble person. So how will you now, living excessively, having strayed from striving, and having reverted to excess, achieve any superhuman state, any distinction in knowledge and vision worthy of a noble person?’

When this was said, bhikkhus, I said this to the group of five bhikkhus: ‘The Tathāgata, bhikkhus, does not live excessively, has not strayed from striving, and has not reverted to excess. The Tathāgata, bhikkhus, is an Arahant, a perfectly Awakened One. Listen carefully, bhikkhus, the deathless has been attained. I shall instruct you. I shall teach you the Dhamma. Practicing as instructed, you will before long enter and abide in that unsurpassed goal of the spiritual life, realizing it for yourselves with direct knowledge here and now, the very goal for the sake of which clansmen rightly go forth from the household life into homelessness.’

For a second time, bhikkhus, the group of five bhikkhus said this to me: ‘By that conduct, friend Gotama, by that practice, by that performance of difficult tasks, you did not achieve any superhuman state, any distinction in knowledge and vision worthy of a noble person. So how will you now, living excessively, having strayed from striving, and having reverted to excess, achieve any superhuman state, any distinction in knowledge and vision worthy of a noble person?’

For a second time, bhikkhus, I said this to the group of five bhikkhus: ‘The Tathāgata, bhikkhus, does not live excessively, ․․․ Practicing as instructed, you will before long enter and abide in that unsurpassed goal of the spiritual life, realizing it for yourselves with direct knowledge here and now, the very goal for the sake of which clansmen rightly go forth from the household life into homelessness.’

For a third time, bhikkhus, the group of five bhikkhus said this to me: ‘By that conduct, friend Gotama, by that practice, by that performance of difficult tasks, you did not achieve any superhuman state, any distinction in knowledge and vision worthy of a noble person. So how will you now, living excessively, having strayed from striving, and having reverted to excess, achieve any superhuman state, any distinction in knowledge and vision worthy of a noble person?’

When this was said, bhikkhus, I asked the bhikkhus of the group of five: ‘Bhikkhus, have you ever known me to speak like this before?’

‘No, venerable sir.’

‘The Tathāgata, bhikkhus, is an Arahant, a perfectly Awakened One. Listen carefully, bhikkhus, the deathless has been attained. I shall instruct you. I shall teach you the Dhamma. Practicing as instructed, you will before long enter and abide in that unsurpassed goal of the spiritual life, realizing it for yourselves with direct knowledge here and now, the very goal for the sake of which clansmen rightly go forth from the household life into homelessness.’

Then, bhikkhus, I was able to convince the group of five bhikkhus. At times, I would instruct two bhikkhus while three bhikkhus went for alms. Whatever the three bhikkhus brought back from their alms round, the six of us lived on that. Then at other times, I would instruct three bhikkhus while two bhikkhus went for alms. Whatever the two bhikkhus brought back from their alms round, the six of us lived on that.

Then, bhikkhus, as the group of five bhikkhus was being instructed and guided by me in this way, they, being subject to birth, came to see the drawback in what is subject to birth, and sought the unborn, the unsurpassed security from bondage, Nibbāna; and they attained the unborn, the unsurpassed security from bondage, Nibbāna. Being subject to aging, they saw the drawback in what is subject to aging and sought the unaging, the unsurpassed security from bondage, Nibbāna; and they attained the unaging, the unsurpassed security from bondage, Nibbāna. Being subject to illness ... subject to death ... subject to sorrow ... subject to defilement, they saw the drawback in what is subject to defilement and sought the undefiled, the unsurpassed security from bondage, Nibbāna; and they attained the undefiled, the unsurpassed security from bondage, Nibbāna. And then there arose in them the insight and vision: ‘Our liberation is unshakeable, this is our final birth, now there is no more renewed existence.’

Sensual Pleasures

Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing; sounds cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; odors cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tangible objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, bhikkhus, are the five cords of sensual pleasure.

Bhikkhus, any ascetics or brahmins who are bound to, infatuated with, and obsessed with these five cords of sensual pleasure, who partake of them without seeing the drawback and without knowing the escape [in regard to them], it may be understood of them: ‘They have fallen into misfortune, fallen into calamity, the Evil One may do with them as he likes.’

Suppose, bhikkhus, a forest deer lay bound on a heap of snares. It may be understood of it: ‘It has fallen into misfortune, fallen into calamity, the hunter may do with it as he likes. And when the hunter approaches, it cannot go wherever it wishes.’

So too, bhikkhus, any ascetics or brahmins who are bound to, infatuated with, and obsessed with these five cords ofsensual pleasure, who partake of them without seeing the drawback and without knowing the escape [in regard to them], it may be understood of them: ‘They have fallen into misfortune, fallen into calamity, the Evil One may do with them as he likes.’

But bhikkhus, any ascetics or brahmins who are not bound to, not infatuated with, and not obsessed with these five cords of sensual pleasure, who partake of them seeing the drawback and knowing the escape, it may be understood of them: ‘They have not fallen into misfortune, have not fallen into calamity, the Evil One cannot do with them as he likes.’

Suppose, bhikkhus, a forest deer lay unbound on a heap of snares. It may be understood of it: ‘It has not fallen into misfortune, has not fallen into calamity, the hunter cannot do with it as he likes. And when the hunter approaches, it can go wherever it wishes.’

So too, bhikkhus, any ascetics or brahmins who are not bound to, not infatuated with, and not obsessed with these five cords of sensual pleasure, who partake of them seeing the drawback and knowing the escape, it may be understood of them: ‘They have not fallen into misfortune, have not fallen into calamity, the Evil One cannot do with them as he likes.’

Suppose, bhikkhus, a forest deer wandering in the wilderness moves freely, stands freely, sits freely, and lies down freely. What is the reason for this? It is because he is beyond the hunter’s range, bhikkhus.

So too, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with uplifting joy and pleasure. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Further, bhikkhus, with the settling of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from reflection and examination, born of collectedness, and imbued with uplifting joy and pleasure. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Further, bhikkhus, with the fading of desire for uplifting joy, the bhikkhu dwells equanimous, mindful and clearly aware, experiencing pleasure with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful, and at ease.’ This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Further, bhikkhus, with the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasure and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Further, bhikkhus, with the complete surpassing of perceptions of form, with the disappearance of perception of sensory impact, and non-attention to perception of diversity, aware that ‘space is boundless,’ the bhikkhu enters upon and abides in the base of boundless space. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Further, bhikkhus, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ the bhikkhu enters upon and abides in the base of boundless consciousness. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Further, bhikkhus, with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ the bhikkhu enters upon and abides in the base of nothingness. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.