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The Madhyama Āgama (Middle-Length Discourses) Volume III

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175. The Discourse on Ways of Practice (2)

The Madhyama Āgama (Middle-length Discourses), Volume III as] evil, or do not drink at all but train in the practice of not drinking; or who eat one mouthful and are content with one mouthful, or eat two mouthfuls, or three, four . . . or at most seven mouthfuls and are content with seven mouthfuls.

Or who eat [only the almsfood] they obtain at a single [house] and are content with what they obtain at a single [house], or at two [houses], or three, four . . . or at most seven [houses] and are content with what they obtain at seven [houses]; or who have one meal a day and are content with one meal, or one meal in two days, or in three, four, five, six, or seven days, or in a fortnight, or who have one meal in a month and are content with one meal [in a month].

Or who eat edible roots, or wild rice, or millet, or rice bran, or rice scum, or coarse food; who go to the forest and live off [what they find] in the forest, or eat roots or eat fruit, or eat fallen fruit. Or who clothe themselves in patchwork robes, or in robes made of hair, or in robes made of coarse fabric, or in robes made of hair and coarse fabric; or who wear complete hides, or wear pierced hides, or wear complete pierced hides; who keep their hair disheveled, or keep their hair in braids, or keep their hair disheveled and in braids, or shave off their hair, or shave off their beard, or shave off their hair and beard,404 or tear out their hair, or tear out their beard, or tear out their hair and beard. Or who stand continuously, abstaining from sitting; or move about in a squatting position; or lie down on thorns, using a bed of thorns; or lie down on fruits, using a bed of fruit; or who worship water day and night, pouring it out with their hands; or who worship fire, keeping it burning continuously. Or who worship the sun and moon, revering them as spirits of great might, and extending their hands with joined palms toward them. In these ways they experience immeasurable suffering, practicing selfmortification. While engaging in this practice, they are fully satisfied with it; and with the breaking up of the body at death they certainly go to a bad realm, being reborn in hell. This is the way of practice that is painful now and results in future pain.

What is the way of practice that is pleasant now and results in future pleasure? Suppose someone is by nature not strongly polluted by sensual desire, not strongly polluted by anger, not strongly polluted by delusion. 408

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Not being frequently under the influence of sensual desire, his mind does not experience pain, grief, and sorrow. Not being frequently under the influence of anger . . . of delusion, his mind does not experience pain, grief, and sorrow. Happy and joyful, he lives the holy life for his whole life . . . up to . . . with a cheerful mind. While engaging in this practice, he is fully satisfied with it; and, having eradicated the five lower fetters, he will be spontaneously born <in between> and attain final nirvana there.405 Having attained the condition of nonreturning, he will not come back to this world.406 This is the way of practice that is pleasant now and results in future pleasure. It was in relation to this that I said, "In the world there are actually these four ways of practice."

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

175. The Discourse on Ways

of Practice (2)407

Thus have I heard. At one time the Buddha was staying among the Kurus, at a Kuru town called Kammāsadhamma.

At that time the World-honored One addressed the monks: People in this world have a desire like this, a hope like this, a craving like this, a source of happiness like this, an expectation like this: "May states that are not enjoyable, not desirable, and not agreeable cease! May states that are enjoyable, desirable, and agreeable arise!" They have a desire like this, a hope like this, a craving like this, a source of happiness like this, an expectation like this. Yet, states that are not enjoyable, not desirable, and not agreeable arise, and states that are enjoyable, desirable, and agreeable cease. This is a state of delusion. My teaching is profound, difficult to see, difficult to awaken to, difficult to penetrate. In my teaching, which is profound, difficult to see, difficult to awaken to, difficult to penetrate, states that are not enjoyable, not desirable, and not agreeable do cease, and states that are enjoyable, desirable, and agreeable do arise. This is a state of nondelusion.408 In the world there are actually four ways of practice. What are the four? There is a way of practice that is pleasant now but results in future pain; there 409

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is a way of practice that is painful now but results in future pleasure; there is a way of practice that is painful now and results in future pain; and there is a way of practice that is pleasant now and results in future pleasure.409 What is the way of practice that is pleasant now but results in future pain? Suppose there is someone who is himself happy and joyful when he kills living beings, for whom killing living beings gives rise to happiness and joy. He is himself happy and joyful when he takes what is not given . . . commits sexual misconduct . . . speaks falsehood . . . up to . . . has wrong view, and for him having wrong view gives rise to happiness and joy. In these ways he has bodily pleasure and mental pleasure. [However,] unwholesomeness follows him, unwholesomeness arises. He does not advance toward knowledge, does not advance toward awakening, does not advance toward nirvana.410 This is the way of practice that is pleasant now but results in future pain.

What is the way of practice that is painful now but results in future pleasure? Suppose there is someone who himself experiences pain and grief when he abstains from killing living beings, for whom abstaining from killing living beings gives rise to pain and grief. He himself experiences pain and grief when he abstains from taking what is not given . . . from sexual misconduct . . . from falsehood . . . up to . . . from wrong view, and for him abstaining from wrong view gives rise to pain and grief. In these ways he has bodily pain and mental pain. [However,] wholesomeness follows him, wholesomeness arises. He advances toward knowledge, advances toward awakening, advances toward nirvana. This is the way of practice that is painful now but results in future pleasure. What is the way of practice that is painful now and results in future pain? Suppose there is someone who himself experiences pain and grief when he kills living beings, for whom killing living beings gives rise to pain and grief. He himself experiences pain and grief when he takes what is not given . . . commits sexual misconduct . . . speaks falsehood . . . up to . . . has wrong view, and for him having wrong view gives rise to pain and grief. In these ways he has bodily pain and mental pain. Unwholesomeness follows him, unwholesomeness arises. He does not advance toward knowledge, does not advance toward awakening, does not advance toward nirvana. This is the way of practice that is painful now and results in future pain. 410

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What is the way of practice that is pleasant now and results in future pleasure? Suppose there is someone who is himself happy and joyful when he abstains from killing living beings, for whom abstaining from killing living beings gives rise to happiness and joy. He is himself happy and joyful when he abstains from taking what is not given . . . from sexual misconduct . . . from falsehood . . . up to . . . from wrong view, and for him abstaining from wrong view gives rise to happiness and joy. In these ways he has bodily pleasure and mental pleasure. Wholesomeness follows him, wholesomeness arises. He advances toward knowledge, advances toward awakening, advances toward nirvana. This is the way of practice that is pleasant now and results in future pleasure.

That there is a way of practice that is pleasant now but results in future pain, this the deluded one does not understand as it really is. Not understanding as it really is that this way of practice is pleasant now but results in future pain, he cultivates it and does not refrain from it. Through his having cultivated it and not refrained from it, states that are not enjoyable, not desirable, and not agreeable arise, and states that are enjoyable, desirable, and agreeable cease. It is just like a cupful of medicine that has an entirely attractive color, odor, and taste but is mixed with poison. Suppose a man swallows it because he is sick. At the time of being swallowed its attractive color, odor, and taste, make it palatable, and it does not afflict his throat; but when it has been swallowed and is in his stomach, it does not effect a cure.411 Such is the way of practice that is pleasant now but results in future pain, which the deluded one does not understand as it really is. Not understanding as it really is that this way of practice is pleasant now but results in future pain, he cultivates it and does not refrain from it. Through his having cultivated it and not refrained from it, states that are not enjoyable, not desirable, not agreeable arise, and states that are enjoyable, desirable, and agreeable cease. This is a state of delusion.

That there is a way of practice that is painful now but results in future pleasure, this the deluded one does not understand as it really is. Not understanding as it really is that this way of practice is painful now but results in future pleasure, he does not cultivate it but refrains from it. Through his not having cultivated it and having refrained from it, states that are not 411

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enjoyable, not desirable, and not agreeable arise, and states that are enjoyable, desirable, and agreeable cease. This is a state of delusion. That there is a way of practice that is painful now and results in future pain, this the deluded one does not understand as it really is. Not understanding as it really is that this way of practice is painful now and results in future pain, he cultivates and practices it and does not refrain from it. Through his having cultivated and practiced it and not refrained from it, states that are not enjoyable, not desirable, and not agreeable arise, and states that are enjoyable, desirable, and agreeable cease. It is just like feces and urine mixed with poison. Suppose a man swallows it [as medicine] because he is sick. At the time of being swallowed its bad color, stench, and foul taste make it unpalatable, and it afflicts his throat; and when it has been swallowed and is in his stomach, it does not effect a cure. Such is the way of practice that is painful now and results in future pain, which the deluded one does not understand as it really is. Not understanding as it really is that this way of practice is painful now and results in future pain, he cultivates and practices it and does not refrain from it. Through his having cultivated and practiced it and not refrained from it, states that are not enjoyable, not desirable, and not agreeable arise, and states that are enjoyable, desirable, and agreeable cease. This is a state of delusion. That there is a way of practice that is pleasant now and results in future pleasure, this the deluded one does not understand as it really is. Not understanding as it really is that this way of practice is pleasant now and results in future pleasure, he does not cultivate and practice it but refrains from it. Through his not having cultivated and practiced it but having refrained from it, states that are not enjoyable, not desirable, and not agreeable arise, and states that are enjoyable, desirable, and agreeable cease. This is a state of delusion.

He does not know as it really is what should be cultivated and practiced, and he does not know as it really is what should not be cultivated and practiced. Not knowing as it really is what should be cultivated and practiced, and not knowing as it really is what should not be cultivated and practiced, he cultivates what should not be cultivated and practiced, and he does not cultivate what should be cultivated and practiced. Through his cultivating what should not be cultivated and practiced, and not cultivating what should 412

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be cultivated and practiced, states that are not enjoyable, not desirable, and not agreeable arise, and states that are enjoyable, desirable, and agreeable cease. This is a state of delusion. That there is a way of practice that is pleasant now but results in future pain, this the wise one understands as it really is. Understanding as it really is that this way of practice is pleasant now but results in future pain, he does not cultivate or practice it but refrains from it. Through his not having cultivated or practiced it but having refrained from it, states that are enjoyable, desirable, and agreeable arise, and states that are not enjoyable, not desirable, and not agreeable cease. This is a state of wisdom. That there is a way of practice that is painful now but results in future pleasure, this the wise one understands as it really is. Understanding as it really is that this way of practice is painful now but results in future pleasure, he cultivates and practices it and does not refrain from it. Through his having cultivated and practiced it and not refrained from it, states that are enjoyable, desirable, and agreeable arise, and states that are not enjoyable, not desirable, and not agreeable cease. It is just like feces and urine mixed with several types of medicine. Suppose a man swallows it because he is sick. At the time of being swallowed its bad color, stench, and foul taste make it unpalatable, and it afflicts his throat; but once it has been swallowed and is in his stomach, it effects a cure. Such is the way of practice that is painful now but results in future pleasure, which the wise one understands as it really is. Understanding as it really is that this way of practice is painful now but results in future pleasure, he cultivates and practices it and does not refrain from it. Through his having cultivated and practiced it and not refrained from it, states that are enjoyable, desirable, and agreeable arise, and states that are not enjoyable, not desirable, and not agreeable cease. This is a state of wisdom. That there is a way of practice that is painful now and results in future pain, this the wise one understands as it really is. Understanding as it really is that this way of practice is painful now and results in future pain, he does not cultivate and practice it but refrains from it. Through his not having cultivated and practiced it but having refrained from it, states that are enjoyable, desirable, and agreeable arise, and states that are not enjoyable, not desirable, and not agreeable cease. This is a state of wisdom. 413

176. The Discourse on Practitioners of the Absorptions

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That there is a way of practice that is pleasant now and results in future pleasure, this the wise one understands as it really is. Understanding as it really is that this way of practice is pleasant now and results in future pleasure, he cultivates and practices it and does not refrain from it. Through his having cultivated and practiced it and not refrained from it, states that are enjoyable, desirable, and agreeable arise, and states that are not enjoyable, not desirable, and not agreeable cease. It is just like curd and honey mixed with several types of medicine. Suppose a man swallows it because he is sick. At the time of being swallowed its attractive color, odor, and taste make it palatable, and it does not afflict his throat; and once it has been swallowed and is in his stomach, it effects a cure.

Such is the way of practice that is pleasant now and results in future pleasure, which the wise one understands as it really is. Understanding as it really is that this way of practice is pleasant now and results in future pleasure, he cultivates and practices it and does not refrain from it. Through his having cultivated and practiced it and not refrained from it, states that are enjoyable, desirable, and agreeable arise, and states that are not enjoyable, not desirable, and not agreeable cease. This is a state of wisdom. He knows as it really is what should be cultivated and practiced, and he knows as it really is what should not be cultivated and practiced. Knowing as it really is what should be cultivated and practiced, and knowing as it really is what should not be cultivated and practiced, he cultivates what should be cultivated and practiced and does not cultivate what should not be cultivated and practiced. Through his having cultivated what should be cultivated and practiced, and not having cultivated what should not be cultivated and practiced, states that are enjoyable, desirable, and agreeable arise, and states that are not enjoyable, not desirable, and not agreeable cease. This is a state of wisdom.

It was because of this that I said, "In the world there are actually these four ways of practice."

Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

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176. The Discourse on Practitioners

of the Absorptions

Thus have I heard. At one time the Buddha was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the World-honored One addressed the monks: In the world there are actually four types of practitioners of the absorptions. What are the four?

There is the practitioner of the absorptions who is progressing but thinks he is regressing; there is the practitioner of the absorptions who is regressing but thinks he is progressing; there is the practitioner of the absorptions who is regressing and knows, as it really is, that he is regressing; and there is the practitioner of the absorptions who is progressing and knows, as it really is, that he is progressing.

How does a practitioner of the absorptions who is progressing think that he is regressing? The practitioner of the absorptions, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, dwells having attained the first absorption. Cultivating right attention, his mind moves on from the first absorption to the second absorption, which is superior in calm and quietude. That practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and has moved to another sphere [of experience]. It has lost the first absorption; [that level of] concentration has ceased." That practitioner of the absorptions does not know as it really is, that: "By cultivating right attention my mind, joyful, calm, and quiet, has moved on from the first absorption to the second absorption, which is superior in calm and quietude."

Not knowing this as it really is, he [feels] as if he had regressed and his mind had lost [that level of] concentration. This is how a practitioner of the absorptions progresses but thinks he is regressing. Again, a practitioner of the absorptions, with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, 415

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Cultivating right attention, his mind moves on from the second absorption to the third absorption, which is superior in calm and quietude. That practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and has moved to another sphere [of experience]. It has lost the second absorption; [that level of] concentration has ceased." That practitioner of the absorptions does not know as it really is, that: "By cultivating right attention my mind, joyful, calm, and quiet, has progressed from the second absorption to the third absorption, which is superior in calm and quietude." Not knowing this as it really is, he [feels] as if he had regressed and his mind had lost [that level of] concentration. This is how a practitioner of the absorptions progresses but thinks he is regressing. Again, a practitioner of the absorptions, secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. Cultivating right attention, his mind moves on from the third absorption to the fourth absorption, which is superior in calm and quietude. That practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and has moved to another sphere [of experience]. It has lost the third absorption; [that level of] concentration has ceased." That practitioner of the absorptions does not know as it really is, that: "By cultivating right attention my mind, joyful, calm, and quiet, has moved on from the third absorption to the fourth absorption, which is superior in calm and quietude."

Not knowing this as it really is, he [feels] as if he had regressed and his mind had lost [that level of] concentration. This is how a practitioner of the absorptions progresses but thinks he is regressing. Again, a practitioner of the absorptions, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, dwells having attained the fourth absorption. 416

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Cultivating right attention, his mind moves on from the fourth absorption to the sphere of infinite space, which is superior in calm and quietude. That practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and has moved to another sphere [of experience]. It has lost the fourth absorption; [that level of] concentration has ceased." That practitioner of the absorptions does not know as it really is, that: "By cultivating right attention my mind, joyful, calm, and quiet, has moved on from the fourth absorption to the sphere of infinite space, which is superior in calm and quietude."

Not knowing this as it really is, he [feels] as if he had regressed and his mind had lost [that level of] concentration. This is how a practitioner of the absorptions progresses but thinks he is regressing. Again, a practitioner of the absorptions, by completely transcending perceptions of form, with the cessation of perceptions of sensory impact, unaware of perceptions of diversity, [being instead aware of] infinite space, dwells having attained the sphere of infinite space.

Cultivating right attention, his mind moves on from the sphere of infinite space to the sphere of infinite consciousness, which is superior in calm and quietude. That practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and has moved to another sphere [of experience]. It has lost the sphere of infinite space; [that level of] concentration has ceased."

That practitioner of the absorptions does not know as it really is, that: "By cultivating right attention my mind, joyful, calm, and quiet, has moved on from the sphere of infinite space to the sphere of infinite consciousness, which is superior in calm and quietude."

Not knowing this as it really is, he [feels] as if he had regressed and his mind had lost [that level of] concentration. This is how a practitioner of the absorptions progresses but thinks he is regressing. Again, a practitioner of the absorptions, by completely transcending the sphere of infinite space, [aware] of infinite consciousness, dwells having attained the sphere of infinite consciousness.

Cultivating right attention, his mind moves on from the sphere of infinite consciousness to the sphere of nothingness, which is superior in calm and quietude. That practitioner of the absorptions then thinks, "My 417

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mind has separated from the earlier characteristics and has moved to another sphere [of experience]. It has lost the sphere of infinite consciousness; [that level of] concentration has ceased." That practitioner of the absorptions does not know as it really is, that: "By cultivating right attention my mind, joyful, calm, and quiet, has moved on from the sphere of infinite consciousness to the sphere of nothingness, which is superior in calm and quietude."

Not knowing this as it really is, he [feels] as if he had regressed and his mind had lost [that level of] concentration. This is how a practitioner of the absorptions progresses but thinks he is regressing. Again, a practitioner of the absorptions, by completely transcending the sphere of infinite consciousness, [aware] that "there is nothing," dwells having attained the sphere of nothingness.

Cultivating right attention, his mind moves on from the sphere of nothingness to the sphere of neither-perception-nor-nonperception, which is superior in calm and quietude. That practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and has moved to another sphere [of experience]. It has lost the sphere of nothingness; [that level of] concentration has ceased." That practitioner of the absorptions does not know as it really is, that: "By cultivating right attention my mind, joyful, calm, and quiet, has moved on from the sphere of nothingness to the sphere of neither-perceptionnor-nonperception, which is superior in calm and quietude." Not knowing this as it really is, he [feels] as if he had regressed and his mind had lost [that level of] concentration. This is how a practitioner of the absorptions progresses but thinks he is regressing. How does a practitioner of the absorptions who is regressing think he is progressing? The practitioner of the absorptions, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, dwells having attained the first absorption. He gives attention to some other small perception in order to develop the path to the second absorption. That practitioner of the absorptions then thinks, "By cultivating right attention my mind, joyful, calm, and quiet, will move from the first absorption toward the second absorption, which is superior in calm and quietude." 418

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[However,] that practitioner of the absorptions does not know, as it really is, that he should rather attend to a perception connected with disenchantment and enter the first absorption; he should not attend to some other small perception in order to enter the second absorption. Not knowing this as it really is, his mind inadvertently loses [that level of] concentration. This is how a practitioner of the absorptions regresses but thinks he is progressing. Again, a practitioner of the absorptions, with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, dwells having attained the second absorption.

He gives attention to some other small perception in order to develop the path to the third absorption. That practitioner of the absorptions thinks, "By cultivating right attention my mind, joyful, calm, and quiet, will move on from the second absorption to the third absorption, which is superior in calm and quietude."

[However,] that practitioner of the absorptions does not know, as it really is, that he should rather attend to a perception connected with disenchantment and enter the second absorption; he should not attend to some other small perception in order to enter the third absorption. Not knowing this, as it really is, his mind inadvertently loses [that level of] concentration. This is how a practitioner of the absorptions regresses but thinks he is progressing.

Again, a practitioner of the absorptions, secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. He gives attention to some other small perception in order to develop the path to the fourth absorption. That practitioner of the absorptions then thinks, "By cultivating right attention my mind, joyful, calm, and quiet, will move from the third absorption to the fourth absorption, which is superior in calm and quietude."

[However,] that practitioner of the absorptions does not know, as it really is, that he should rather attend to a perception connected with disenchantment 419

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and enter the third absorption; he should not attend to some other small perception in order to enter the fourth absorption. Not knowing this as it really is, his mind inadvertently loses [that level of] concentration. This is how a practitioner of the absorptions regresses but thinks he is progressing. Again, a practitioner of the absorptions, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, dwells having attained the fourth absorption. He gives attention to some other small perception in order to develop the path to the sphere of infinite space.

That practitioner of the absorptions then thinks, "By cultivating right attention my mind, joyful, calm, and quiet, will move from the fourth absorption to the sphere of infinite space, which is superior in calm and quietude."

[However,] that practitioner of the absorptions does not know, as it really is, that he should rather attend to a perception connected with disenchantment and enter the fourth absorption; he should not attend to some other small perception in order to enter the sphere of infinite space. Not knowing this as it really is, his mind inadvertently loses [that level of] concentration. This is how a practitioner of the absorptions regresses but thinks he is progressing.

Again, a practitioner of the absorptions, by completely transcending perceptions of form, with the cessation of perceptions of sensory impact, unaware of perceptions of diversity, [being instead aware] of infinite space, dwells having attained the sphere of infinite space. He attends to some other small perception in order to develop the path to the sphere of infinite consciousness.

That practitioner of the absorptions thinks, "By cultivating right attention my mind, joyful, calm, and quiet, will progress from the sphere of infinite space to the sphere of infinite consciousness, which is superior in calm and quietude."

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consciousness. Not knowing this as it really is, his mind inadvertently loses [that level of] concentration. This is how a practitioner of the absorptions regresses but thinks he is progressing. Again, a practitioner of the absorptions, by completely transcending the sphere of infinite space, [aware] of infinite consciousness, dwells having attained the sphere of infinite consciousness. He gives attention to some other small perception in order to develop the path to the sphere of nothingness.

That practitioner of the absorptions then thinks, "By cultivating right attention my mind, joyful, calm, and quiet, will progress from the sphere of infinite consciousness to the sphere of nothingness, which is superior in calm and quietude."

[However,] that practitioner of the absorptions does not know, as it really is, that he should rather attend to a perception connected with disenchantment and enter the sphere of infinite consciousness; he should not attend to some other small perception in order to enter the sphere of nothingness. Not knowing this as it really is, his mind inadvertently loses [that level of] concentration. This is how a practitioner of the absorptions regresses but thinks he is progressing.

Again, a practitioner of the absorptions, by completely transcending the sphere of infinite consciousness, [aware] that "there is nothing," dwells having attained the sphere of nothingness. He gives attention to some other small perception in order to develop the path to the sphere of neither-perception-nor-nonperception. That practitioner of the absorptions then thinks, "By cultivating right attention my mind, joyful, calm, and quiet, will move from the sphere of nothingness to the sphere of neither-perception-nor-nonperception, which is superior in calm and quietude."

[However,] that practitioner of the absorptions does not know, as it really is, that he should rather attend to a perception connected with disenchantment and enter the sphere of nothingness; he should not attend to some other small perception in order to enter the sphere of neither-perception-nor-nonperception. Not knowing this as it really is, his mind inadvertently loses [that level of] concentration. This is how a practitioner of the absorptions regresses but thinks he is progressing. 421

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How does a practitioner of the absorptions who regresses know, as it really is, that he is regressing? The practitioner of the absorptions, having by a [certain] practice, a [certain] characteristic, and a [certain] mark, completely transcended the sphere of nothingness, [aware] of neither-perception-nor-nonperception, dwells having attained the sphere of neitherperception-nor-nonperception. He does not keep to that practice and is not mindful of that characteristic and that mark. He practices only mindfulness and perception connected with the sphere of nothingness, thereby fully regressing to that former [attainment].

He does not keep to this practice, is not mindful of this characteristic and this mark. He practices only mindfulness and perception connected with the sphere of infinite consciousness, thereby fully regressing to that former [attainment].412

The practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and is moving toward another sphere [of experience]. It has lost the sphere of nothingness; [that level of] concentration has ceased." He knows as it really is: "Had it not regressed, the mind would not have lost [that level of] concentration." This is how a practitioner of the absorptions regresses and knows, as it really is, that he is regressing. Again, a practitioner of the absorptions, having by a [certain] practice, a [certain] characteristic, and a [certain] mark, completely transcended 422

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the sphere of infinite space, [aware] of infinite consciousness, dwells having attained the sphere of infinite consciousness.

He does not keep to that practice, is not mindful of that characteristic and that mark. He practices only mindfulness and perception connected with the sphere of infinite space, thereby fully regressing to that former [attainment].

The practitioner of the absorptions then thinks, "My mind is separated from the earlier characteristics and is moving toward another sphere [of experience]. It has lost the sphere of infinite <consciousness>; [that level of] concentration has ceased."413

He does not keep to that practice, is not mindful of that characteristic and that mark. He practices only mindfulness and perception connected with delight in forms, thereby fully regressing to that former [experience]. The practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and is moving toward another sphere [of experience]. It has lost the sphere of infinite space; [that level of] concentration has ceased." He knows as it really is: "Had it not regressed, the mind would not have lost [that level of] concentration." This is how a practitioner of the absorptions regresses and knows, as it really is, that he is regressing. Again, a practitioner of the absorptions, by a [certain] practice, a [certain] characteristic, and a [certain] mark, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, dwells having attained the fourth absorption. He does not keep to that practice, is not mindful of that characteristic and 423

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that mark. He practices only mindfulness and perception connected with the third absorption, thereby fully regressing to that former [attainment]. That practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and is moving toward another sphere [of experience]. It has lost the fourth absorption; [that level of] concentration has ceased."

He knows as it really is: "Had it not regressed, the mind would not have lost [that level of] concentration." This is how a practitioner of the absorptions regresses and knows, as it really is, that he is regressing. Again, a practitioner of the absorptions, having by a [certain] practice, a [certain] characteristic, and a [certain] mark become secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, dwells having attained the third absorption, which the noble ones speak of as noble equanimity, mindfulness, a happy abode. He does not keep to that practice, is not mindful of that characteristic and that mark. He practices only mindfulness and perception connected with the second absorption, thereby fully regressing to that former [attainment]. The practitioner of the absorptions then thinks, "My mind has separated from the earlier characteristics and is moving toward another sphere [of experience]. It has lost the third absorption; [that level of] concentration has ceased."

He does not keep to that practice, is not mindful of that characteristic and that mark. He practices only mindfulness and perception connected with the first absorption, thereby fully regressing to that former [attainment]. That practitioner of the absorptions thinks, "My mind has separated 424

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from the earlier characteristics and is moving toward another sphere [of experience]. It has lost the second absorption; [that level of] concentration has ceased."

He knows as it really is: "Had it not retrogressed, the mind would not have lost [that level of] concentration." This is how a practitioner of the absorptions regresses and knows, as it really is, that he is regressing. Again, a practitioner of the absorptions, having by a [certain] practice, a [certain] characteristic, and a [certain] mark, become secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, dwells having attained the first absorption. He does not keep to that practice, is not mindful of that characteristic and that mark. He practices only mindfulness and perception connected with delight in sensual pleasures, thereby fully regressing to that former [state]. That practitioner of the absorptions thinks, "My mind has separated from the earlier characteristics and is moving toward another sphere [of experience]. It has lost the first absorption; [that level of] concentration has ceased."

He knows as it really is: "Had it not regressed, the mind would not have lost [that level of] concentration." This is how a practitioner of the absorptions regresses and knows, as it really is, that he is regressing. How does a practitioner of the absorptions who is progressing know, as it really is, that he is progressing? A practitioner of the absorptions, secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, dwells having attained the first absorption. By cultivating right attention his mind, joyful, calm, and quiet, moves on from the first absorption toward the second absorption, which is superior in calm and quietude. The practitioner of the absorptions thinks, "By cultivating right attention my mind, joyful, calm, and quiet, is moving on from the first absorption toward the second absorption, which is superior in calm and quietude."

Knowing this as it really is, he realizes that his mind has not lost concentration. This is how a practitioner of the absorptions who is progressing knows, as it really is, that he is progressing.

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Again, a practitioner of the absorptions, with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, dwells having attained the second absorption.

By cultivating right attention his mind, joyful, calm, and quiet, moves on from the second absorption toward the third absorption, which is superior in calm and quietude. That practitioner of the absorptions thinks, "By cultivating right attention my mind, joyful, calm, and quiet, is moving on from the second absorption toward the third absorption, which is superior in calm and quietude."

Knowing this it as it really is, he realizes that his mind has not lost concentration. This is how a practitioner of the absorptions progresses and knows, as it really is, that he is progressing.

Again, a practitioner of the absorptions, secluded from rapture and pleasure, dwelling in equanimity, not seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, dwells having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode. By cultivating right attention his mind, joyful, calm, and quiet, moves on from the third absorption toward the fourth absorption, which is superior in calm and quietude. The practitioner of the absorptions thinks, "By cultivating right attention my mind, joyful, calm, and quiet, is moving on from the third absorption toward the fourth absorption, which is superior in calm and quietude."

Knowing this as it really is, he realizes that his mind has not lost concentration. This is how a practitioner of the absorptions progresses and knows, as it really is, that he is progressing.

Again, a practitioner of the absorptions, with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, dwells having attained the fourth absorption. By cultivating right attention his mind, joyful, calm, and quiet, moves on from the fourth absorption toward the sphere of infinite space, which is superior in calm and quietude. The practitioner of the absorptions thinks, 426

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"By cultivating right attention my mind, joyful, calm, and quiet, is moving on from the fourth absorption toward the sphere of infinite space, which is superior in calm and quietude."

Knowing this as it really is, he realizes that his mind has not lost concentration. This is how a practitioner of the absorptions progresses and knows, as it really is, that he is progressing.

By cultivating right attention his mind, joyful, calm, and quiet, moves on from the sphere of infinite space toward the sphere of infinite consciousness, which is superior in calm and quietude. The practitioner of the absorptions thinks, "By cultivating right attention my mind, joyful, calm, and quiet, is moving on from the sphere of infinite space toward the sphere of infinite consciousness, which is superior in calm and quietude." Knowing this as it really is, he realizes that his mind has not lost concentration. This is how a practitioner of the absorptions progresses and knows, as it really is, that he is progressing.

Again, a practitioner of the absorptions, by completely transcending the sphere of infinite space, [aware] of infinite consciousness, dwells having attained the sphere of infinite consciousness. By cultivating right attention his mind, joyful, calm, and quiet, moves on from the sphere of infinite consciousness toward the sphere of nothingness, which is superior in calm and quietude. The practitioner of the absorptions thinks, "By cultivating right attention my mind, joyful, calm, and quiet, is moving on from the sphere of infinite consciousness to the sphere of nothingness, which is superior in calm and quietude." Knowing this as it really is, he realizes that his mind has not lost concentration. This is how a practitioner of the absorptions progresses and knows, as it really is, that he is progressing.

Again, a practitioner of the absorptions, by completely transcending the sphere of infinite consciousness, [aware] that "there is nothing," dwells having attained the sphere of nothingness.

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The Madhyama Āgama (Middle-length Discourses), Volume III By cultivating right attention his mind, joyful, calm, and quiet, moves on from the sphere of nothingness toward the sphere of neither-perception-nor-nonperception, which is superior in calm and quietude. The practitioner of the absorptions thinks, "By cultivating right attention my mind, joyful, calm, and quiet, is moving on from the sphere of nothingness toward the sphere of neither-perception-nor-nonperception, which is superior in calm and quietude." Knowing this as it really is, he realizes that his mind has not lost concentration. This is how a practitioner of the absorptions progresses and knows, as it really is, that he is progressing.

It was in relation to this that [I] earlier said, "In the world there are actually four types of practitioners of the absorptions." Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

177. The Discourse on [Four Modes

of] Explanation

Thus have I heard. At one time the Buddha was dwelling in the Kuru country, at Kammāsadhamma, a town of the Kurus.

At that time the World-honored One addressed the monks: I will now teach you the Dharma that is excellent in the beginning, excellent in the middle, and excellent in the end, with its meaning and phrasing, endowed with purity, and revealing the holy life, which is called the "Discourse on Four Modes of Explanation." I will analyze the meaning [of the absorptions] according to the "Discourse on Four Modes of Explanation." Listen closely, listen closely and pay proper attention to what I will now teach you.

Then the monks listened to receive the instruction. The Buddha said: How does one analyze the meaning according to the "Discourse on Four Modes of Explanation"?

Suppose that by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells secluded from sensual desires, secluded 428

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from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, having attained the first absorption.

Yet, he does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with delight in sensual pleasures, and [thereby] fully regresses. That monk should know: "This state having arisen in me, I will neither remain [at my level of concentration] nor advance it, nor will I [develop] disenchantment. This state having arisen in me, I will regress. This [level of] concentration of mine will not last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, having attained the first absorption.

He keeps up that practice, is mindful of that characteristic and that mark, with mindfulness established in accordance with the Dharma so as to maintain mental unification.

That monk should know: "This state having arisen in me, I will neither regress nor advance [in concentration]; nor will I [develop] disenchantment. This state having arisen in me, I am able to maintain my [level of] concentration; it will certainly last a long time." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells secluded from sensual desires, secluded from evil and unwholesome states, with [directed] awareness and [sustained] contemplation, with rapture and happiness born of seclusion, having attained the first absorption.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the second absorption, and [thereby] fully advances. That monk should know: "This state having arisen in me, I will neither regress nor remain [at my level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will advance. In this way I will soon attain the second absorption." That monk should know this. 429

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He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with cessation and endowed with dispassion.

That monk should know: "This state having arisen in me, I will not regress, nor maintain, nor advance [in concentration]. This state having arisen in me, I am able [to develop] disenchantment. In this way I will soon achieve the destruction of the taints." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, having attained the second absorption. He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the first absorption, and [thereby] fully regresses.

That monk should know: "This state having arisen in me, I will neither maintain nor advance [my level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will regress. This [level of] concentration of mine will not last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, having attained the second absorption. He keeps up that practice, is mindful of that characteristic and that mark, with mindfulness established in accordance with the Dharma so as to maintain mental unification.

That monk should know: "This state having arisen in me, I will neither regress nor advance [in concentration]; nor will I [develop] disenchantment. 430

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This state having arisen in me, I am able to maintain my [level of] concentration; it will certainly last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, having attained the second absorption. He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the third absorption, and [thereby] fully advances.

That monk should know: "This state having arisen in me, I will neither regress nor remain [at my level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will advance. In this way I will soon attain the third absorption." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells with the calming of [directed] awareness and [sustained] contemplation, with inner stillness and mental unification, without [directed] awareness and [sustained] contemplation, with rapture and happiness born of concentration, having attained the second absorption. He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with cessation and endowed with dispassion.

That monk should know: "This state having arisen in me, I will not regress, nor maintain, nor advance [in concentration]. This state having arisen in me, I am able [to develop] disenchantment. In this way I will soon achieve the destruction of the taints." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode.

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That monk should know: "This state having arisen in me, I will neither maintain nor advance [my level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will regress. This [level of] concentration of mine will not last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode.

He keeps up that practice, is mindful of that characteristic and that mark, with mindfulness established in accordance with the Dharma so as to maintain mental unification.

That monk should know: "This state having arisen in me, I will neither regress nor advance [in concentration]; nor will I [develop] disenchantment. This state having arisen in me, I am able to maintain my [level of] concentration; it will certainly last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, having attained the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the fourth absorption, and [thereby] fully advances. That monk should know: "This state having arisen in me, I will neither regress nor maintain my [level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will advance. In this way I will soon attain the fourth absorption." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells secluded from rapture and pleasure, dwelling in equanimity and without seeking anything, with right mindfulness and right comprehension, experiencing happiness with the body, having attained 432

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the third absorption, which the noble ones speak of as noble equanimity and mindfulness, a happy abode.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with cessation and endowed with dispassion.

That monk should know: "This state having arisen in me, I will not regress, nor maintain, nor advance [in concentration]. This state having arisen in me, I am able to [develop] disenchantment. In this way I will soon achieve the destruction of the taints." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, having attained the fourth absorption.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the third absorption, and [thereby] fully regresses.

That monk should know: "This state having arisen in me, I will neither maintain nor advance [my level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will regress. This [level of] concentration of mine will not last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, having attained the fourth absorption.

He keeps up that practice, is mindful of that characteristic and that mark, with mindfulness established in accordance with the Dharma so as to maintain mental unification.

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pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, having attained the fourth absorption.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the sphere of infinite space, and [thereby] fully advances. That monk should know: "This state having arisen in me, I will neither regress nor maintain my [level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will advance. In this way I will soon attain the sphere of infinite space." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells with the cessation of pleasure and the cessation of pain, and with the earlier cessation of rapture and displeasure, with neither-pain-nor-pleasure, with purity of equanimity and mindfulness, having attained the fourth absorption.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with cessation and endowed with dispassion.

That monk should know: "This state having arisen in me, I will not regress, nor maintain, nor advance [in concentration]. This state having arisen in me, I am able to [develop] disenchantment. In this way I will soon achieve the destruction of the taints." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending perceptions of form, with the cessation of perceptions of sensory impact, unaware of perceptions of diversity, [being instead aware] of infinite space, having attained the sphere of infinite space.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with delight in form, and [thereby] fully regresses.

Division 14

Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending perceptions of form, with the cessation of perceptions of sensory impact, unaware of perceptions of diversity, [being instead aware] of infinite space, having attained the sphere of infinite space.

He keeps up that practice, is mindful of that characteristic and that mark, with mindfulness established in accordance with the Dharma so as to maintain mental unification.

That monk should know: "This state having arisen in me, I will neither regress nor advance [in concentration]; nor will I [develop] disenchantment. This state having arisen in me, I am able to maintain my [level of] concentration; it will certainly last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending perceptions of form, with the cessation of perceptions of sensory impact, unaware of perceptions of diversity, [being instead aware] of infinite space, having attained the sphere of infinite space.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the sphere of infinite consciousness, and [thereby] fully advances. That monk should know: "This state having arisen in me, I will neither regress nor remain [at my level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will advance. In this way I will soon attain the sphere of infinite consciousness." That monk should know this.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with cessation and endowed with dispassion.

That monk should know: "This state having arisen in me, I will not regress, nor maintain, nor advance [in concentration]. This state having 435

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arisen in me, I am able to [develop] disenchantment. In this way I will soon achieve the destruction of the taints." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending the sphere of infinite space, [aware] of infinite consciousness, having attained the sphere of infinite consciousness.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the sphere of infinite space, and [thereby] fully regresses. That monk should know: "This state having arisen in me, I will neither maintain nor advance [my level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will regress. This [level of] concentration of mine will not last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending the sphere of infinite space, [aware] of infinite consciousness, having attained the sphere of infinite consciousness.

He keeps up that practice, is mindful of that characteristic and that mark, with mindfulness established in accordance with the Dharma so as to maintain mental unification.

That monk should know: "This state having arisen in me, I will neither regress nor advance [in concentration]; nor will I [develop] disenchantment. This state having arisen in me, I am able to maintain my [level of] concentration; it will certainly last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending the sphere of infinite space, [aware] of infinite consciousness, having attained the sphere of infinite consciousness.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the sphere of nothingness, and [thereby] fully advances. That monk should know: "This state having arisen in me, I will neither regress nor remain [at my level of concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will advance. In this way I will soon attain the sphere of nothingness." That monk should know this. 436

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Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending the sphere of infinite space, [aware] of infinite consciousness, having attained the sphere of infinite consciousness.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with cessation and endowed with dispassion.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the sphere of infinite consciousness, and [thereby] fully regresses. That monk should know: "This state having arisen in me, I will neither maintain nor advance [in concentration]; nor will I [develop] disenchantment. This state having arisen in me, I will regress. This [level of] concentration of mine will not last long." That monk should know this. Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending the sphere of infinite consciousness, [aware] that "there is nothing," having attained the sphere of nothingness.

He keeps up that practice, is mindful of that characteristic and that mark, with mindfulness established in accordance with the Dharma so as to maintain mental unification.

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consciousness, [aware] that "there is nothing," having attained the sphere of nothingness.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with the sphere of neither-perception-nor-nonperception, and [thereby] fully advances.

Again, by a [certain] practice, a [certain] characteristic, and a [certain] mark, a monk dwells completely transcending the sphere of infinite consciousness, [aware] that "there is nothing," having attained the sphere of nothingness.

He does not keep to that practice, is not mindful of that characteristic and that mark, but practices mindfulness and perception connected with cessation and endowed with dispassion.

That monk should know: "This state having arisen in me, I will not regress, nor maintain, nor advance [in concentration]. This state having arisen in me, I will [develop] disenchantment. In this way I will soon achieve the destruction of the taints." That monk should know this. Each [level of] perception has its [corresponding level of] knowledge. All of these are to be known, up to the sphere of neither-perception-nornonperception, which is foremost among them. The monk who practices the absorptions, on emerging from them, should explain this to others. Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully.

178. The Discourse on the Hunter415

Thus have I heard. At one time the Buddha was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary.

At that time the World-honored One addressed the monks: A hunter who puts out fodder for deer does not have a state of mind like 438

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).