Thus have I heard—At one time, the Blessed One was staying in the country of the Anguttarāpans, in a market-town named |Āpaṇa::name of a town in Bengal; lit. market [āpaṇa]|.
Then when it was morning, the Blessed One dressed, took his bowl and robe, and went into Āpaṇa for alms. After wandering for alms in Āpaṇa and finishing his meal, he went to a certain forest grove for his day’s abiding. Entering deep into that grove, he sat down at the foot of a tree to abide for the day.
And the venerable Udāyī too, in the morning, dressed, took his robe and bowl, and entered Āpaṇa for alms. After walking for alms in Āpaṇa and finishing his meal, he returned from the alms-round and went to that same forest grove for his day’s abiding. Entering deep into that grove, he sat down at the foot of a certain tree to abide for the day. Then, as the venerable Udāyī sat in |seclusion::solitude, privacy [paṭisallāna]|, withdrawn, a reflection arose in his mind:
“Indeed, the Blessed One has removed the conditions of suffering for many, and brought about the conditions of happiness for many; he has removed |unwholesome mental qualities::unskillful characteristics [akusala + dhammā]| and fostered |wholesome mental qualities::skillful characteristics [kusala + dhammā]| for many.
Then, in the evening, the venerable Udāyī, having risen from seclusion, went to the Blessed One. Having approached and paid homage, he sat down to one side. Seated to one side, the venerable Udāyī said to the Blessed One:
“Here, venerable sir, while I was alone and secluded, a reflection arose in my mind: ‘How many |painful experiences::misfortunes, states of suffering [dukkhadhammā]| has the Blessed One rid us of! How many |pleasant experiences::states of ease [sukhadhammā]| has the Blessed One brought us! How many unwholesome mental qualities has the Blessed One cleared us of! How many wholesome mental qualities has the Blessed One fostered in us!’
Venerable sir, previously, we used to eat in the evening, in the morning, and even during the day outside the proper time. Then there was an occasion where the Blessed One addressed the bhikkhus thus: ‘Bhikkhus, please |let go of::abandon, give up [pajahati]| that daytime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| thinking: ‘Even though faithful householders give us delicious food of various kinds during the day outside the proper time, the Blessed One tells us to let go of it, the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| tells us to |relinquish it::abandon it, give it up [paṭinissagga]|.’ Yet out of |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| for the Blessed One, and in mindful regard for |conscience::internal sense of right and wrong used for guiding one‘s behavior, moral shame, scruple [hirī]| and |fear of wrongdoing::moral dread [ottappa]|, we let go of that daytime meal, which was outside the proper time. Then we ate only in the evening and in the morning.
Then there was an occasion where the Blessed One addressed the bhikkhus, saying: ‘Bhikkhus, please let go of that nighttime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and mental distress thinking: ‘The Blessed One tells us to let go of the more delicious of our two meals, the Fortunate one tells us to relinquish even that.’ Once, venerable sir, a certain man, having received curry during the day, said: ‘Come, let’s set this aside and we shall all eat together in the evening.’ Venerable sir, most meal preparations happen at night, and few during the day. Yet, out of affection and respect for the Blessed One, and in mindful regard for conscience and fear of wrongdoing, we let go of that night meal, which was outside the proper time.
In the past, venerable sir, bhikkhus wandering for alms in the pitch-black darkness of night have stepped into cesspools, fallen into sewers, stumbled into thorny pits, climbed onto sleeping cows, and encountered both thieves who had committed crimes and those planning to do so. They have even been invited by women with improper motives.
Once, venerable sir, I was wandering for alms in the pitch-black darkness of night. A woman washing a vessel saw me during a flash of lightning and let out a frightened scream: ‘Oh horror! An evil spirit has come for me!’
Upon hearing that, venerable sir, I said to her: ‘Sister, I am not an evil spirit. I am a bhikkhu wandering for alms.’
‘Then it is a bhikkhu whose mother has died and whose father has died! Better, bhikkhu, that you get your belly cut open with a sharp butcher’s knife than this wandering for alms for your belly‘s sake in the pitch-black darkness of night!’
Venerable sir, when I recollected that I thought: ‘How many painful experiences has the Blessed One rid us of! How many pleasant experiences has the Blessed One brought us! How many unwholesome mental qualities has the Blessed One cleared us of! How many wholesome mental qualities has the Blessed One fostered in us!’”
A Strong Bond, A Massive Weight
“Similarly, Udāyī, there are certain |misguided persons::vain persons [moghapurisā]| here who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a |small::tiny, minute, insignificant [appamattaka]| thing as this? This ascetic is much too exacting!’ And they do not let go of that and they show |bitterness::indignation [appaccaya]| towards me as well as towards those bhikkhus eager to train. For them, that very thing becomes a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.
Simile of A Quail
Suppose, Udāyī, a small bird such as a |quail::small ground-dwelling bird; represents vulnerability or helplessness when bound. Preferred over “purple sunbird” for better fit with the context. [laṭukikā]| were tethered by a stinking creeper and would thereby expect slaughter, captivity, or death. Now suppose someone were to say: ‘That stinking creeper by which that small bird such as a quail is tethered and would thereby expect slaughter, captivity, or death, is for her a feeble bond, a weak tie, a rotting tether, or an insubstantial bond’—would that person, Udāyī, be speaking rightly?”
“Indeed not, venerable sir. The stinking creeper by which that small bird such as a quail is tethered and would thereby expect slaughter, captivity, or death; that is for her a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.”
“So too, Udāyī, there are certain misguided persons here who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing as this? This ascetic is much too exacting!’ And they do not let go of that and they show bitterness towards me as well as towards those bhikkhus eager to train. For them, that very thing becomes a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.
Moreover here, Udāyī, there are certain sons of good families who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing to be abandoned as this the Blessed One tells us to let go of, the Fortunate One tells us to relinquish it!’ And they let go of that and do not show bitterness towards me or towards those bhikkhus eager to train. Having given it up, they dwell |with few desires::untroubled, at ease [appossukka]|, |humble::subdued, compliant [pannaloma]|, living on others’ generosity, with the mind as aloof as that of a forest deer. For them, Udāyī, that becomes a weak bond, a feeble tie, a rotting tether, an insubstantial bond.
Simile of A King’s Elephant
Suppose, Udāyī, a king‘s elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, were tethered by strong straps and fetters, and which by slightly twisting its body, snapped and shattered those bonds and went wherever it pleased. Now suppose someone were to say: ‘Those strong straps and fetters by which that king’s elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, is tethered and which by slightly twisting its body, snaps and shatters those bonds and goes wherever it pleases, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke’—would that person, Udāyī, be speaking rightly?”
“Indeed not, venerable sir. Those strong straps and fetters by which that king‘s elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, is tethered and which by slightly twisting its body, snaps and shatters those bonds and goes wherever it pleases, are for him a weak bond, a feeble tie, a rotting tether, an insubstantial bond.”
So too, Udāyī, there are certain sons of good families who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing to be abandoned as this the Blessed One tells us to let go of, the Fortunate One tells us to relinquish it!’ And they let go of that and do not show bitterness towards me or towards those bhikkhus eager to train. Having given it up, they dwell with few desires, humble, living on others’ generosity, with the mind as aloof as that of a forest deer. For them, Udāyī, that becomes a weak bond, a feeble tie, a rotting tether, an insubstantial bond.
Simile of A Poor Man With Dilapidated Cottage
Suppose, Udāyī, there were a poor, destitute, and impoverished man, and he had one |dilapidated::old and broken [oluggavilugga]| cottage flown through by crows, not the best kind; a small dilapidated bed, not the best kind; a single grain jar barely fit for holding seeds, not the best kind; and a wife, not the best kind. Then he sees a bhikkhu who has gone to the park, with well-washed hands and feet, having eaten delicious food, sitting in the cool shade, practicing devoted to the |higher mind::meditation, mental development, higher consciousness, [adhicitta]|. He thinks: ‘How pleasant is the state of being a bhikkhu! How healthy is the state of being a bhikkhu! If only I could shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ But he is unable to let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind—to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now suppose someone were to say: ‘The bonds by which that man is bound such that he cannot let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a weak bond, a feeble tie, a rotting tether, an insubstantial bond’—would that person, Udāyī, be speaking rightly?”
“Indeed not, venerable sir. The bonds by which that man is bound such that he cannot let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.”
“So too, Udāyī, there are certain misguided persons here who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing as this? This ascetic is much too exacting!’ And they do not let go of that and they show bitterness towards me as well as towards those bhikkhus eager to train. For them, that very thing becomes a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke.
Simile of A Rich Householder
Suppose, Udāyī, there were a householder or householder‘s son, rich, affluent, and wealthy, with several piles of gold coins, with several piles of grains, with several fields, with several properties, with several wives, and with a host of servants and maidservants. Then he sees a bhikkhu who has gone to the park, with well-washed hands and feet, having eaten delicious food, sitting in the cool shade, practicing devoted to the higher mind. He thinks: ‘How pleasant is the state of being a bhikkhu! How healthy is the state of being a bhikkhu! If only I could shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ And he is able to let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants—to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now suppose someone were to say: ‘The bonds by which that householder or householder’s son is bound such that he can let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke’—would that person, Udāyī, be speaking rightly?”
“Indeed not, venerable sir. The bonds by which that householder or householder‘s son is bound such that he can let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a weak bond, a feeble tie, a rotting tether, an insubstantial bond.”
“So too, Udāyī, there are certain sons of good families who, when told by me: ‘Let go of this,’ respond: ‘What, such a mere trifle, such a small thing to be abandoned as this the Blessed One tells us to let go of, the Fortunate One tells us to relinquish it!’ And they let go of that and do not show bitterness towards me or towards those bhikkhus eager to train. Having given it up, they dwell with few desires, humble, living on others’ generosity, with the mind as aloof as that of a forest deer. For them, Udāyī, that becomes a weak bond, a feeble tie, a rotting tether, an insubstantial bond.
Four Differences of Faculties
Udāyī, there are four kinds of persons to be found existing in the world. What four?
1) Here, Udāyī, a certain person practices for the |abandoning of attachment::giving up of identification [upadhipahāna]|, for the relinquishing of attachment. But while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, |memories and thoughts::memories and plans [sarasaṅkappā]| associated with |acquisitions::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]| |overwhelm::assail, frequent [samudācarati]| him. He |agrees to::consents, accepts [adhivāseti]| them, he does not abandon them, he does not dispel them, he does not put an end to them, he does not eradicate them. Such a person I call fettered, not unfettered. Why is that? Because I have known the particular |difference of faculties::diversity of capabilities [indriyavemattatā]| in this person.
2) Here, Udāyī, a certain person practices for the abandoning of attachment, for the relinquishing of attachment. And while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, memories and thoughts associated with acquisitions overwhelm him. But he does not agree to them, he abandons them, dispels them, puts an end to them, eradicates them. Such a person too I call fettered, not unfettered. Why is that? Because I have known the particular difference of faculties in this person.
3) Here, Udāyī, a certain person practices for the abandoning of attachment, for the relinquishing of attachment. And while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, due to occasional lapses of mindfulness, memories and thoughts associated with acquisitions arise in him; because, Udāyī, the arising of mindfulness in him is |slow::sluggish [dandha]|. But he very quickly abandons them, dispels them, puts an end to them, eradicates them. Suppose a man were to let two or three drops of water fall onto an iron pan heated for a whole day, the falling of the water drops might be slow but they would quickly evaporate, dry up, and disappear.
So too, Udāyī, a certain person practices for the abandoning of attachment, for the relinquishing of attachment. And while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, due to occasional lapses of mindfulness, memories and thoughts associated with acquisitions arise in him; because, Udāyī, the arising of mindfulness in him is slow. But he very quickly abandons them, dispels them, puts an end to them, eradicates them. Such a person too, Udāyī, I call fettered, not unfettered. Why is that? Because I have known the particular difference of faculties in this person.
4) Here, Udāyī, a certain person, having understood that ‘acquisition is the root of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ divests himself of acquisitions and is liberated through the eradication of attachment. This, Udāyī, is a person I call unfettered, not fettered. Why is that? Because I have known the particular difference of faculties in this person.
Five Cords of Sensual Pleasure
There are, Udāyī, these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, Udāyī, are the five cords of sensual pleasure.
Now, Udāyī, whatever |happiness::contentment, ease, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arises dependent on the five cords of sensual pleasure is called sensual pleasure, |filthy pleasure::lit. excrement pleasure [miḷhasukha]|, |ordinary pleasure::comfort of the common man [puthujjanasukha]|, |ignoble pleasure::vulgar happiness [anariyasukha]|. I say of this kind of pleasure that it should not be pursued, it should not be cultivated, and it should not be practiced often. I say that one |should be afraid of::should fear [bhāyitabba]| this pleasure.
Progression Towards the Imperturbable
Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. 3) With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| 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.’ 4) With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.
This is called |pleasure of giving up sensual pleasure::happiness of renunciation [nekkhammasukha]|, pleasure of solitude, pleasure of peace, pleasure of full awakening. I say of this kind of pleasure that it should be pursued, it should be cultivated, and it should be frequently practiced. I say that one should not be afraid of this pleasure.
1) Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and unwholesome mental qualities, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and filled with joyful pleasure. Now this, Udāyī, I say still involves |perturbation::agitation, disturbance, movement, turmoil [iñjita]|. And what, therein, is perturbation? Whatever reflection and examination has not yet ceased, this, therein, is perturbation.
2) Here, Udāyī, with the settling of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, is without reflection and examination, born from collectedness, and is filled with joyful pleasure. This too, Udāyī, I say still involves perturbation. And what, therein, is perturbation? Whatever joyful pleasure has not yet ceased, this, therein, is perturbation.
3) Here, Udāyī, a bhikkhu, with the fading away of joyful pleasure, dwells equanimous, mindful, and fully aware, experiencing ease with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as: ‘Equanimous, mindful, one who dwells at ease.’ This too, Udāyī, I say still involves perturbation. And what, therein, is the perturbation? Whatever |ease of equanimity::comfort of non-reactivity [upekkhāsukha]| has not yet ceased, this, therein, is the perturbation.
4) Here, Udāyī, with the abandoning of ease and discontent, and with the settling down of joy and sorrow, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, and felt experience which is neither-painful-nor-pleasant. This, Udāyī, I say is |imperturbable::unshaken, undisturbed [aniñjita]|.
Progression Towards the Unsurpassable
Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and unwholesome mental qualities, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and filled with joyful pleasure. This, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the |surpassing of::overcoming of, transcendence of [samatikkama]| it?
Here, Udāyī, with the settling of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, is without reflection and examination, born from collectedness, and is filled with joyful pleasure—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?
Here, Udāyī, a bhikkhu, with the fading away of joyful pleasure, dwells equanimous, mindful, and fully aware, experiencing ease with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as: ‘Equanimous, mindful, one who dwells at ease’—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?
Here, Udāyī, with the abandoning of ease and discontent, and with the settling down of joy and sorrow, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, and felt experience which is neither-painful-nor-pleasant—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?
Here, Udāyī, with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perceptions of sensory impact::recognition of sense impression [paṭighasaññā]|, and non-attention to |perceptions of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, the bhikkhu enters and dwells in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, aware that ‘space is boundless’—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?
Here, Udāyī, with the complete surpassing of the base of boundless space, the bhikkhu enters and dwells in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|, aware that ‘consciousness is boundless’—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?
Here, Udāyī, with the complete surpassing of the base of boundless consciousness, the bhikkhu enters and dwells in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|, aware that ‘there is nothing’—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?
Here, Udāyī, with the complete surpassing of the base of nothingness, the bhikkhu enters and dwells in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|—this is his surpassing of the previous. This too, Udāyī, I call ‘not enough’; I say ‘abandon it’; I say ‘surpass it.’ And what is the surpassing of that?
Here, Udāyī, with the complete surpassing of the base of neither perception nor non-perception, the bhikkhu enters and dwells in the |cessation of perception and feeling::ending of recognition and feeling, cessation of conception and what is felt [saññāvedayitanirodha]|—this is his surpassing of the previous.
Thus, Udāyī, I speak of the abandoning even of the based of neither perception nor non-perception. Do you see, Udāyī, any |fetter::chain, bond, link, thing which binds [saṃyojana]|, |subtle::fine [aṇu]| and |gross::coarse [thūla]|, of whose abandoning I do not speak?”
“Indeed not, venerable sir.”
The Blessed One said this. Satisfied, the venerable Udāyī rejoiced in the Blessed One’s words.