This is the fifth liberation. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of pe

In the monastery when he teaches Dhamma to an assembly, he neither flatters them nor rebukes them. Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk. The sound of his voice has eight qualities: it is clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. And when they’ve been inspired with a Dhamma talk by th

That’s how there is the covering over as if with grass. And that’s how certain disciplinary issues are settled, that is, by covering over as if with grass. It’s when the mendicants continually fight, quarrel, and dispute, doing and saying many things that are not proper for an ascetic. Those mendicants should all sit together in harmony. A competent mendicant of one party, having got up from their seat, arranged their robe over one shoulder, and raised their joined palms, should inform the Saṅgh

“In that respect, Reverend Kaccāna, some deities there have limited radiance, while some have limitless radiance.” “What is the cause, Honorable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?” two or three village districts … a single kingdom … “Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like. two or three kingdoms … this

When the corresponding condition ceases, the appropriate feeling ceases.” “Good, good, sisters! That’s how it is for a noble disciple who truly sees with right wisdom. Now, suppose someone was to say: ‘While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable. But the light is permanent, lasting, eternal, and imperishable.’ Would they be speaking rightly?” “No, sir. Why is that? Because that oil lamp’s oil, wick, and flame are all impermanent and perisha

Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind. Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, and each person thought that I was teaching the Dhamma especially for them. But it should not be seen like this. The Realized One teaches others only so that they can understand. When that talk was finished, I stilled, sett

Not perceiving form internally, they see forms externally. This is the second liberation. They’re focused only on beauty. This is the third liberation. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation. Furthermore, I have explained to my disciples a practice that they use to develop the eig

Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. This too is a warm-hearted quality. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. Furthermore, a mendic

This is the fourth dimension of mastery. Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ This

Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery. Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appe

So he went to the Maghadeva Mango Grove together with several disciples. “Please, student, let Brahmāyu come when he’s ready.” Not far from the grove he thought, “It wouldn’t be appropriate for me to go to see the ascetic Gotama without letting him know beforehand.” So he addressed one of his young students: “Here, young student, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Worthy

When I reflected that it leads to hurting others, it went away. When I reflected that it leads to hurting both, it went away. When I reflected that it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment, it went away. So I gave up, got rid of, and eliminated any sensual thoughts that arose. Then, as I meditated—diligent, keen, and resolute—a malicious thought arose … So I gave up, got rid of, and eliminated any cruel thoughts that arose. a cruel thought arose. I un

I have many duties, and much to do.” “Please, Aggivessana, go at your convenience.” Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, got up from his seat and left. “It’s incredible, worthy Gotama, it’s amazing! How when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha! I recall taking on Pū

In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. And many of my disciples meditate on that having attained perfection and consummation of insight. This is the first dimension of mastery. Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see

Please go at your convenience.” Then the brahmin Brahmāyu went up to the Buddha. The assembly saw him coming off in the distance, and made way for him, as he was well-known and famous. Brahmāyu said to that retinue, “Enough, gentlemen. Please sit on your own seats. I shall sit here by the ascetic Gotama.” Then the brahmin Brahmāyu went up to the Buddha, and exchanged greetings with him. There are two that I don’t see

Pakudha Kaccāyana, “But Aggivessana, what have you heard about the development of physical endurance?” “Take, for example, Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla. They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a

on the body of the worthy Gotama. Are the private parts covered in a foreskin, O supreme man? Though called by a word of the feminine gender, perhaps your tongue is a manly one? Perhaps your tongue is large, as we have been informed. Please stick it out in its full extent, and so, O seer, dispel my doubt. When the greetings and polite conversation were over, he sat down to one side,

‘Sir, the chamberlain Pañcakaṅga bows with his head to your feet.’ And then ask him whether he would please accept tomorrow’s meal from Pañcakaṅga together with the mendicant Saṅgha. And ask whether he might please come earlier than usual, for Pañcakaṅga has many duties, and much work to do for the king.” “Yes, sir,” that man replied. He did as Pañcakaṅga asked, and Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where h

“No, worthy Gotama. Sometimes they eat luxury fresh and cooked foods and drink a variety of luxury beverages. They gather their body’s strength, build it up, and get fat.” “What they earlier gave up, they later got back. That is how there is the increase and decrease of this body. But Aggivessana, what have you heard about development of the mind?” When Saccaka was questioned by the Buddha about development of the mind, he was stumped. So the Buddha said to Saccaka, “The development of physical

marks of a great man. He heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is wandering in the land of the Videhans, together with a large Saṅgha of five hundred mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its