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Jhanas, Concentration, and Wisdom

Thanissaro Bhikkhu

 Excerpted from: The Wings to Awakening , by Thanissaro Bhikkhu
 Part III: The Basic Factors
 F. Concentration and Discernment
      
 -----------------
      
 We noted that some of the sets in the "Wings to Awakening list",
 jhana as a condition for discernment, while others list
 discernment as a condition for jhana. Place both of these patterns
 into the context of this/that conditionality, and they convey the
 point that jhana and discernment in practice are mutually
 supporting. Passage §171 states this point explicitly, while §165
 and §166 show that the difference between the two causal patterns
 relates to differences in meditators: some develop strong powers
 of concentration before developing strong discernment, whereas
 others gain a sound theoretical understanding of the Dhamma before
 developing strong concentration. In either case, both strong
 concentration and sound discernment are needed to bring about
 Awakening. Passage §111 makes the point that when the practice
 reaches the culmination of its development, concentration and
 discernment act in concert. The passages in this section deal with
 this topic in more detail.
      
 The role of jhana as a condition for transcendent discernment is
 one of the most controversial issues in the Theravada tradition.
 Three basic positions have been advanced in modern writings. One,
 following the commentarial tradition, asserts that jhana is not
 necessary for any of the four levels of Awakening and that there
 is a class of individuals -- called "dry insight" meditators --
 who are "released through discernment" based on a level of
 concentration lower than that of jhana. A second position, citing
 a passage in the Canon [A.III.88; MFU, pp. 103] stating that
 concentration is mastered only on the level of non-returning,
 holds that jhana is necessary for the attainment of non-returning
 and Arahantship, but not for the lower levels of Awakening. The
 third position states that the attainment of at least the first
 level of jhana is essential for all four levels of Awakening.
      
 Evidence from the Canon supports the third position, but not the
 other two. As §106 points out, the attainment of stream-entry has
 eight factors, one of which is right concentration, defined as
 jhana. In fact, according to this particular discourse, jhana is
 the heart of the streamwinner's path. Secondly, there is no
 passage in the Canon describing the development of transcendent
 discernment without at least some skill in jhana. The statement
 that concentration is mastered only on the level of non-returning
 must be interpreted in the light of the distinction between
 mastery and attainment. A streamwinner may have attained jhana
 without mastering it; the discernment developed in the process of
 gaining full mastery over the practice of jhana will then lead
 him/her to the level of non-returning. As for the term "released
 through discernment," passage §168 shows that it denotes people
 who have become Arahants without experiencing the four formless
 jhanas. It does not indicate a person who has not experienced
 jhana.
      
 Part of the controversy over this question may be explained by the
 fact that the commentarial literature defines jhana in terms that
 bear little resemblance to the canonical description. The Path of
 Purification -- the cornerstone of the commentarial system --
 takes as its paradigm for meditation practice a method called
 kasina, in which one stares at an external object until the image
 of the object is imprinted in one's mind. The image then gives
 rise to a countersign that is said to indicate the attainment of
 threshold concentration, a necessary prelude to jhana. The text
 then tries to fit all other meditation methods into the mold of
 kasina practice, so that they too give rise to countersigns, but
 even by its own admission, breath meditation does not fit well
 into the mold: with other methods, the stronger one's focus, the
 more vivid the object and the closer it is to producing a sign and
 countersign; but with the breath, the stronger one's focus, the
 harder the object is to detect. As a result, the text states that
 only Buddhas and Buddhas' sons find the breath a congenial focal
 point for attaining jhana.
      
 None of these assertions have any support in the Canon. Although a
 practice called kasina is mentioned tangentially in some of the
 discourses, the only point where it is described in any detail
 [M.121; MFU, pp. 82-85] makes no mention of staring at an object
 or gaining a countersign. If breath meditation were congenial only
 to Buddhas and their sons, there seems little reason for the
 Buddha to have taught it so frequently and to such a wide variety
 of people. If the arising of a countersign were essential to the
 attainment of jhana, one would expect it to be included in the
 steps of breath meditation and in the graphic analogies used to
 describe jhana, but it isn't. Some Theravadins insist that
 questioning the commentaries is a sign of disrespect for the
 tradition, but it seems to be a sign of greater disrespect for the
 Buddha -- or the compilers of the Canon -- to assume that he or
 they would have left out something absolutely essential to the
 practice.
      
 All of these points seem to indicate that what jhana means in the
 commentaries is something quite different from what it means in
 the Canon. Because of this difference we can say that the
 commentaries are right in viewing their type of jhana as
 unnecessary for Awakening, but Awakening cannot occur without the
 attainment of jhana in the canonical sense.
      
 We have already given a sketch in the preceding section of how
 jhana in its canonical sense can act as the basis for transcendent
 discernment. To recapitulate: On attaining any of the first seven
 levels of jhana, one may step back slightly from the object of
 jhana -- entering the fifth factor of noble right concentration
 [§150] -- to perceive how the mind relates to the object. In doing
 this, one sees the process of causation as it plays a role in
 bringing the mind to jhana, together with the various mental acts
 of fabrication that go into keeping it there [§182]. Passage §172
 lists these acts in considerable detail. The fact that the passage
 emphasizes the amazing abilities of Sariputta, the Buddha's
 foremost disciple in terms of discernment, implies that there is
 no need for every meditator to perceive all these acts in such a
 detailed fashion. What is essential is that one develop a sense of
 dispassion for the state of jhana, seeing that even the relatively
 steady sense of refined pleasure and equanimity it provides is
 artificial and willed, inconstant and stressful [§182], a state
 fabricated from many different events, and thus not worth
 identifying with. Jhana thus becomes an ideal test case for
 understanding the workings of kamma and dependent co-arising in
 the mind. Its stability gives discernment a firm basis for seeing
 clearly; its refined sense of pleasure and equanimity allow the
 mind to realize that even the most refined mundane states involve
 the inconstancy and stress common to all willed phenomena. Passage
 §167 lists a number of verbal mental acts surrounding the exercise
 of supranormal powers that can be regarded in a similar light, as
 topics to be analyzed so as to give rise to a sense of dispassion.
 The dispassion that results in either case enables one to
 experience the fading away and cessation of the last remaining
 activities in the mind, even the activity of discernment itself.
 When this process fully matures, it leads on to total
 relinquishment, resulting in the clear knowing and release of
 Arahantship.
      
 In contrast to the issue of the role of jhana as a condition for
 discernment, the role of discernment as a condition for jhana is
 uncontroversial. Discernment aids jhana on two levels: mundane and
 transcendent. On the mundane level, it enables one to perceive the
 various factors that go into one's state of jhana so that one can
 master them and shed the factors that prevent one from attaining a
 higher level of jhana. This again involves the reflection that
 constitutes the fifth factor of noble right concentration, but in
 this case the results stay on the mundane level. For instance, as
 one masters the first level of jhana and can reflect on the
 elements of stress it contains, one may perceive that directed
 thought and evaluation should be abandoned because they have
 become unnecessary in maintaining one's concentration, just as the
 forms used in pouring a cement wall become unnecessary when the
 cement has hardened. In dropping these factors, one then goes on
 to the second level of jhana. Passage §175 gives a list of the
 factors that, in succession, are dropped in this way as one
 attains higher and higher levels of concentration.
      
 On the transcendent level, the discernment that precipitates
 Awakening results in a supramundane level of jhana called the
 fruit of gnosis, which is described in §§176-77 -- a type of jhana
 independent of all perceptions (mental labels) and intentional
 processes, beyond all limitations of cosmos, time, and the
 present: the Arahant's foretaste, in this lifetime, of the
 absolutely total Unbinding experienced by the awakened mind at
 death.
      
 -----------------
      
 Passages from the Pali Canon
      
      
      
       § 106. And what, monks, is noble right concentration with its
 supports and requisite conditions? Any singleness of mind equipped
 with these seven factors -- right view, right resolve, right
 speech, right action, right livelihood, right effort, and right
 mindfulness -- is called noble right concentration with its
 supports and requisite conditions.
      
 [1] Of those, right view is the forerunner. And how is right view
 the forerunner? One discerns wrong view as wrong view, and right
 view as right view. This is one's right view. And what is wrong
 view? 'There is nothing given, nothing offered, nothing
 sacrificed. There is no fruit or result of good or bad actions.
 There is no this world, no next world, no mother, no father, no
 spontaneously reborn beings; no priests or contemplatives who,
 faring rightly and practicing rightly, proclaim this world and the
 next after having directly known and realized it for themselves.'
 This is wrong view.
      
 And what is right view? Right view, I tell you, is of two sorts:
 There is right view with effluents, siding with merit, resulting
 in acquisitions; and there is noble right view, without effluents,
 transcendent, a factor of the path.
      
 And what is the right view that has effluents, sides with merit,
 and results in acquisitions? 'There is what is given, what is
 offered, what is sacrificed. There are fruits and results of good
 and bad actions. There is this world and the next world. There is
 mother and father. There are spontaneously reborn beings; there
 are priests and contemplatives who, faring rightly and practicing
 rightly, proclaim this world and the next after having directly
 known and realized it for themselves.' This is the right view that
 has effluents, sides with merit, and results in acquisitions.
      
 And what is the right view that is without effluents,
 transcendent, a factor of the path? The discernment, the faculty
 of discernment, the strength of discernment, analysis of qualities
 as a factor of Awakening, the path factor of right view in one
 developing the noble path whose mind is noble, whose mind is free
 from effluents, who is fully possessed of the noble path. This is
 the right view that is without effluents, transcendent, a factor
 of the path.
      
 One tries to abandon wrong view and to enter into right view: This
 is one's right effort. One is mindful to abandon wrong view and to
 enter and remain in right view: This is one's right mindfulness.
 Thus these three qualities -- right view, right effort, and right
 mindfulness -- run and circle around right view.
      
 [2] Of those, right view is the forerunner. And how is right view
 the forerunner? One discerns wrong resolve as wrong resolve, and
 right resolve as right resolve. And what is wrong resolve? Being
 resolved on sensuality, on ill will, on harmfulness. This is wrong
 resolve.
      
 And what is right resolve? Right resolve, I tell you, is of two
 sorts: There is right resolve with effluents, siding with merit,
 resulting in the acquisitions; and there is noble right resolve,
 without effluents, transcendent, a factor of the path.
      
 And what is the right resolve that has effluents, sides with
 merit, and results in acquisitions? Being resolved on
 renunciation, on freedom from ill will, on harmlessness. This is
 the right resolve that has effluents, sides with merit, and
 results in acquisitions.
      
 And what is the right resolve that is without effluents,
 transcendent, a factor of the path? The thinking, directed
 thinking, resolve, mental absorption, mental fixity, focused
 awareness, and verbal fabrications in one developing the noble
 path whose mind is noble, whose mind is without effluents, who is
 fully possessed of the noble path. This is the right resolve that
 is without effluents, transcendent, a factor of the path.
      
 One tries to abandon wrong resolve and to enter into right
 resolve: This is one's right effort. One is mindful to abandon
 wrong resolve and to enter and remain in right resolve: This is
 one's right mindfulness. Thus these three qualities -- right view,
 right effort, and right mindfulness -- run and circle around right
 resolve.
      
 [3] Of those, right view is the forerunner. And how is right view
 the forerunner? One discerns wrong speech as wrong speech, and
 right speech as right speech. And what is wrong speech? Lying,
 divisive tale-bearing, abusive speech, and idle chatter. This is
 wrong speech.
      
 And what is right speech? Right speech, I tell you, is of two
 sorts: There is right speech with effluents, siding with merit,
 resulting in the acquisitions; and there is noble right speech,
 without effluents, transcendent, a factor of the path.
      
 And what is the right speech that has effluents, sides with merit,
 and results in acquisitions? Abstaining from lying, from divisive
 tale-bearing, from abusive speech, and from idle chatter. This is
 the right speech that has effluents, sides with merit, and results
 in acquisitions.
      
 And what is the right speech that is without effluents,
 transcendent, a factor of the path? The abstaining, desisting,
 abstinence, avoidance of the four forms of verbal misconduct in
 one developing the noble path whose mind is noble, whose mind is
 without effluents, who is fully possessed of the noble path. This
 is the right speech that is without effluents, transcendent, a
 factor of the path.
      
 One tries to abandon wrong speech and to enter into right speech:
 This is one's right effort. One is mindful to abandon wrong speech
 and to enter and remain in right speech: This is one's right
 mindfulness. Thus these three qualities -- right view, right
 effort, and right mindfulness -- run and circle around right
 speech.
      
 [4] Of those, right view is the forerunner. And how is right view
 the forerunner? One discerns wrong action as wrong action, and
 right action as right action. And what is wrong action? Killing,
 taking what is not given, illicit sex. This is wrong action.
      
 And what is right action? Right action, I tell you, is of two
 sorts: There is right action with effluents, siding with merit,
 resulting in the acquisitions; and there is noble right action,
 without effluents, transcendent, a factor of the path.
      
 And what is the right action that has effluents, sides with merit,
 and results in acquisitions? Abstaining from killing, from taking
 what is not given, and from illicit sex. This is the right action
 that has effluents, sides with merit, and results in acquisitions.
      
 And what is the right action that is without effluents,
 transcendent, a factor of the path? The abstaining, desisting,
 abstinence, avoidance of the three forms of bodily misconduct in
 one developing the noble path whose mind is noble, whose mind is
 without effluents, who is fully possessed of the noble path. This
 is the right action that is without effluents, transcendent, a
 factor of the path.
      
 One tries to abandon wrong action and to enter into right action:
 This is one's right effort. One is mindful to abandon wrong action
 and to enter and remain in right action: This is one's right
 mindfulness. Thus these three qualities -- right view, right
 effort, and right mindfulness -- run and circle around right
 action.
      
 [5] Of those, right view is the forerunner. And how is right view
 the forerunner? One discerns wrong livelihood as wrong livelihood,
 and right livelihood as right livelihood. And what is wrong
 livelihood? Scheming, persuading, hinting, belittling, and
 pursuing gain with gain. This is wrong livelihood.
      
 And what is right livelihood? Right livelihood, I tell you, is of
 two sorts: There is right livelihood with effluents, siding with
 merit, resulting in the acquisitions; and there is noble right
 livelihood, without effluents, transcendent, a factor of the path.
      
 And what is the right livelihood that has effluents, sides with
 merit, and results in acquisitions? There is the case where a
 noble disciple abandons wrong livelihood and maintains his life
 with right livelihood. This is the right livelihood that has
 effluents, sides with merit, and results in acquisitions.
      
 And what is the right livelihood that is without effluents,
 transcendent, a factor of the path? The abstaining, desisting,
 abstinence, avoidance of wrong livelihood in one developing the
 noble path whose mind is noble, whose mind is without effluents,
 who is fully possessed of the noble path. This is the right
 livelihood that is without effluents, transcendent, a factor of
 the path.
      
 One tries to abandon wrong livelihood and to enter into right
 livelihood: This is one's right effort. One is mindful to abandon
 wrong livelihood and to enter and remain in right livelihood: This
 is one's right mindfulness. Thus these three qualities -- right
 view, right effort, and right mindfulness -- run and circle around
 right livelihood.
      
 Of those, right view is the forerunner. And how is right view the
 forerunner? In one of right view, right resolve comes into being.
 In one of right resolve, right speech comes into being. In one of
 right speech, right action...In one of right action, right
 livelihood...In one of right livelihood, right effort...In one of
 right effort, right mindfulness...In one of right mindfulness,
 right concentration...In one of right concentration, right
 knowledge...In one of right knowledge, right release comes into
 being. Thus the learner is endowed with eight factors, and the
 Arahant with ten.
      
 Of those, right view is the forerunner. And how is right view the
 forerunner? In one of right view, wrong view is abolished. The
 many evil, unskillful qualities that come into play with wrong
 view as their condition are also abolished, while the many
 skillful qualities that have right view as their condition go to
 the culmination of their development. (Similarly with the
 remaining factors up through:) In one of right release, wrong
 release is abolished. The many evil, unskillful qualities that
 come into play with wrong release as their condition are also
 abolished, while the many skillful qualities that have right
 release as their condition go to the culmination of their
 development.
      
 -- M.117
      
 § 111. Knowing and seeing the eye as it actually is present,
 knowing and seeing forms...eye-consciousness...eye-contact as they
 actually are present, knowing and seeing whatever arises
 conditioned through eye-contact -- experienced as pleasure, pain,
 or neither-pleasure-nor-pain -- as it actually is present, one is
 not infatuated with the
 eye...forms...eye-consciousness...eye-contact...whatever arises
 conditioned by eye-contact and is experienced as pleasure, pain,
 or neither-pleasure-nor-pain...
      
 Knowing and seeing the ear...Knowing and seeing the nose...
 Knowing and seeing the tongue...Knowing and seeing the body...
      
 Knowing and seeing the intellect as it actually is present,
 knowing and seeing
 ideas...intellect-consciousness...intellect-contact as they
 actually are present, knowing and seeing whatever arises
 conditioned through intellect-contact -- experienced as pleasure,
 pain, or neither-pleasure-nor-pain -- as it actually is present,
 one is not infatuated with the
 intellect...ideas...intellect-consciousness...intellect-contact...whatever
 arises conditioned by intellect-contact and is experienced as
 pleasure, pain, or neither-pleasure-nor-pain.
      
 For him -- uninfatuated, unattached, unconfused, remaining focused
 on their drawbacks -- the five aggregates for sustenance head
 toward future diminution. The craving that makes for further
 becoming -- accompanied by passion and delight, relishing now this
 and now that -- is abandoned by him. His bodily disturbances and
 mental disturbances are abandoned. His bodily torments and mental
 torments are abandoned. His bodily distresses and mental
 distresses are abandoned. He is sensitive both to ease of body and
 ease of awareness.
      
 Any view belonging to one who has come to be like this, is his
 right view. Any resolve, his right resolve. Any effort, his right
 effort. Any mindfulness, his right mindfulness. Any concentration,
 his right concentration: just as earlier his actions, speech, and
 livelihood were already well-purified. Thus for him, having thus
 developed the noble eightfold path, the four frames of reference
 go to the culmination of their development...the four right
 exertions...the four bases of power...the five faculties...the
 five strengths...the seven factors of Awakening go to the
 culmination of their development. [And] for him these two
 qualities occur in concert: tranquillity and insight.
      
 He comprehends through direct knowledge whatever qualities are to
 be comprehended through direct knowledge, abandons through direct
 knowledge whatever qualities are to be abandoned through direct
 knowledge, realizes through direct knowledge whatever qualities
 are to be realized through direct knowledge, and develops through
 direct knowledge whatever qualities are to be developed through
 direct knowledge.
      
 And what qualities are to be comprehended through direct
 knowledge? 'The five aggregates of clinging/sustenance,' should be
 the reply. Which five? Form as an aggregate of
 clinging/sustenance...feeling...perception...
 fabrications...consciousness as an aggregate of
 clinging/sustenance...
      
 And what qualities are to be abandoned through direct knowledge?
 Ignorance and craving for becoming...
      
 And what qualities are to be realized through direct knowledge?
 Clear knowing and release...
      
 And what qualities are to be developed through direct knowledge?
 Tranquillity and insight...
      
 -- M.149
      
 § 150. Noble Right Concentration. Now what, monks, is
 five-factored noble right concentration? There is the case where a
 monk -- quite withdrawn from sensuality, withdrawn from unskillful
 qualities -- enters and remains in the first jhana: rapture and
 pleasure born from withdrawal, accompanied by directed thought and
 evaluation. He permeates and pervades, suffuses and fills this
 very body with the rapture and pleasure born from withdrawal.
 There is nothing of his entire body unpervaded by rapture and
 pleasure born from withdrawal.
      
 Just as if a skilled bathman or bathman's apprentice would pour
 bath powder into a brass basin and knead it together, sprinkling
 it again and again with water, so that his ball of bath powder --
 saturated, moisture-laden, permeated within and without -- would
 nevertheless not drip; even so, the monk permeates...this very
 body with the rapture and pleasure born of withdrawal. There is
 nothing of his entire body unpervaded by rapture and pleasure born
 from withdrawal. This is the first development of the
 five-factored noble right concentration.
      
 Furthermore, with the stilling of directed thought and evaluation,
 he enters and remains in the second jhana: rapture and pleasure
 born of composure, unification of awareness free from directed
 thought and evaluation -- internal assurance. He permeates and
 pervades, suffuses and fills this very body with the rapture and
 pleasure born of composure. There is nothing of his entire body
 unpervaded by rapture and pleasure born of composure.
      
 Just like a lake with spring-water welling up from within, having
 no inflow from east, west, north, or south, and with the skies
 periodically supplying abundant showers, so that the cool fount of
 water welling up from within the lake would permeate and pervade,
 suffuse and fill it with cool waters, there being no part of the
 lake unpervaded by the cool waters; even so, the monk
 permeates...this very body with the rapture and pleasure born of
 composure. There is nothing of his entire body unpervaded by
 rapture and pleasure born of composure. This is the second
 development of the five-factored noble right concentration.
      
 And furthermore, with the fading of rapture, he remains in
 equanimity, mindful and alert, and physically sensitive to
 pleasure. He enters and remains in the third jhana, of which the
 Noble Ones declare, 'Equanimous and mindful, he has a pleasurable
 abiding.' He permeates and pervades, suffuses and fills this very
 body with the pleasure divested of rapture, so that there is
 nothing of his entire body unpervaded with pleasure divested of
 rapture.
      
 Just as in a blue-, white-, or red-lotus pond, there may be some
 of the blue, white, or red lotuses which, born and growing in the
 water, stay immersed in the water and flourish without standing up
 out of the water, so that they are permeated and pervaded,
 suffused and filled with cool water from their roots to their
 tips, and nothing of those blue, white, or red lotuses would be
 unpervaded with cool water; even so, the monk permeates...this
 very body with the pleasure divested of rapture. There is nothing
 of his entire body unpervaded with pleasure divested of rapture.
 This is the third development of the five-factored noble right
 concentration.
      
 And furthermore, with the abandoning of pleasure and stress -- as
 with the earlier disappearance of elation and distress -- he
 enters and remains in the fourth jhana: purity of equanimity and
 mindfulness, neither-pleasure-nor-pain. He sits, permeating the
 body with a pure, bright awareness, so that there is nothing of
 his entire body unpervaded by pure, bright awareness.
      
 Just as if a man were sitting wrapped from head to foot with a
 white cloth so that there would be no part of his body to which
 the white cloth did not extend; even so, the monk sits, permeating
 his body with a pure, bright awareness. There is nothing of his
 entire body unpervaded by pure, bright awareness. This is the
 fourth development of the five-factored noble right concentration.
      
 And furthermore, the monk has his theme of reflection well in
 hand, well attended to, well pondered, well tuned
 (well-penetrated) by means of discernment.
      
 Just as if one person were to reflect on another, or a standing
 person were to reflect on a sitting person, or a sitting person
 were to reflect on a person lying down; even so, monks, the monk
 has his theme of reflection well in hand, well attended to, well
 pondered, well tuned by means of discernment. This is the fifth
 development of the five-factored noble right concentration.
      
 When a monk has developed and pursued the five-factored noble
 right concentration in this way, then whichever of the six higher
 knowledges he turns his mind to know and realize, he can witness
 them for himself whenever there is an opening.
      
 Suppose that there were a water jar, set on a stand, brimful of
 water so that a crow could drink from it. If a strong man were to
 tip it in any way at all, would water spill out?
      
 Yes, lord.
      
 In the same way, when a monk has developed and pursued the
 five-factored noble right concentration in this way, then
 whichever of the six higher knowledges he turns his mind to know
 and realize, he can witness them for himself whenever there is an
 opening.
      
 Suppose there were a rectangular water tank -- set on level
 ground, bounded by dikes -- brimful of water so that a crow could
 drink from it. If a strong man were to loosen the dikes anywhere
 at all, would water spill out?
      
 Yes, lord...
      
 Suppose there were a chariot on level ground at four crossroads,
 harnessed to thoroughbreds, waiting with whips lying ready, so
 that a skilled driver, a trainer of tamable horses, might mount
 and -- taking the reins with his left hand and the whip with his
 right -- drive out and back, to whatever place and by whichever
 road he liked; in the same way, when a monk has developed and
 pursued the five-factored noble right concentration in this way,
 then whichever of the six higher knowledges he turns his mind to
 know and realize, he can witness them for himself whenever there
 is an opening.
      
 -- A.V.28
      
 § 165. These four types of individuals are to be found existing in
 world. Which four?
      
 There is the case of the individual who has attained internal
 tranquillity of awareness, but not insight into phenomena through
 heightened discernment. There is...the individual who has attained
 insight into phenomena through heightened discernment, but not
 internal tranquillity of awareness. There is...the individual who
 has attained neither internal tranquillity of awareness nor
 insight into phenomena through heightened discernment. And there
 is...the individual who has attained both internal tranquillity of
 awareness and insight into phenomena through heightened
 discernment.
      
 The individual who has attained internal tranquillity of
 awareness, but not insight into phenomena through heightened
 discernment, should approach an individual who has attained
 insight into phenomena through heightened discernment...and ask
 him: 'How should fabrications be regarded? How should they be
 investigated? How should they be seen with insight?' The other
 will answer in line with what he has seen and experienced:
 'Fabrications should be regarded in this way...investigated in
 this way...seen in this way with insight.' Then eventually he [the
 first] will become one who has attained both internal tranquillity
 of awareness and insight into phenomena through heightened
 discernment.
      
 As for the individual who has attained insight into phenomena
 through heightened discernment, but not internal tranquillity of
 awareness, he should approach an individual who has attained
 internal tranquillity of awareness... and ask him, 'How should the
 mind be steadied? How should it be made to settle down? How should
 it be unified? How should it be concentrated?' The other will
 answer in line with what he has seen and experienced: 'The mind
 should be steadied in this way...made to settle down in this
 way... unified in this way...concentrated in this way.' Then
 eventually he [the first] will become one who has attained both
 internal tranquillity of awareness and insight into phenomena
 through heightened discernment.
      
 As for the individual who has attained neither internal
 tranquillity of awareness nor insight into phenomena through
 heightened discernment, he should approach an individual who has
 attained both internal tranquillity of awareness and insight into
 phenomena through heightened discernment...and ask him, 'How
 should the mind be steadied? How should it be made to settle down?
 How should it be unified? How should it be concentrated? How
 should fabrications be regarded? How should they be investigated?
 How should they be seen with insight?' The other will answer in
 line with what he has seen and experienced: 'The mind should be
 steadied in this way...made to settle down in this way...unified
 in this way...concentrated in this way. Fabrications should be
 regarded in this way...investigated in this way...seen in this way
 with insight.' Then eventually he [the first] will become one who
 has attained both internal tranquillity of awareness and insight
 into phenomena through heightened discernment.
      
 As for the individual who has attained both internal tranquillity
 of awareness and insight into phenomena through heightened
 discernment, his duty is to make an effort in establishing
 ('tuning') those very same skillful qualities to a higher degree
 for the ending of the effluents.
      
 -- A.IV.94
      
 § 166. Ven. Ananda: Whenever a monk or nun declares the attainment
 of Arahantship in my presence, they all do it by means of one or
 another of four paths. Which four?
      
 There is the case where a monk has developed insight preceded by
 tranquillity. As he develops insight preceded by tranquillity, the
 path is born. He follows that path, develops it, pursues it. As he
 follows the path, developing it and pursuing it -- his fetters are
 abandoned, his latent tendencies abolished.
      
 Furthermore, there is the case where a monk has developed
 tranquillity preceded by insight. As he develops tranquillity
 preceded by insight, the path is born. He follows that path...His
 fetters are abandoned, his latent tendencies abolished.
      
 Furthermore, there is the case where a monk has developed
 tranquillity and insight in concert. As he develops tranquillity
 and insight in concert, the path is born. He follows that
 path...His fetters are abandoned, his latent tendencies abolished.
      
 Furthermore, there is the case where a monk's mind has its
 restlessness concerning the Dhamma [Comm: the corruptions of
 insight] well under control. There comes a time when his mind
 grows steady inwardly, settles down, and becomes unified and
 concentrated. In him the path is born. He follows that path...His
 fetters are abandoned, his latent tendencies abolished.
      
 Whenever a monk or nun declares the attainment of Arahantship in
 my presence, they all do it by means of one or another of these
 four paths.
      
 -- A.IV.170
      
 § 167. Then Ven. Anuruddha went to where Ven. Sariputta was
 staying and, on arrival, greeted him courteously. After an
 exchange of friendly greetings and courtesies, he sat down to one
 side. As he was sitting there, he said to Ven. Sariputta: By means
 of the divine eye, purified and surpassing the human, I see the
 thousand-fold cosmos. My persistence is aroused and unsluggish. My
 mindfulness is established and unshaken. My body is calm and
 unaroused. My mind is concentrated into singleness. And yet my
 mind is not released from the effluents through lack of
 clinging/sustenance.
      
 Sariputta: My friend, when the thought occurs to you, 'By means of
 the divine eye, purified and surpassing the human, I see the
 thousand-fold cosmos,' that is related to your conceit. When the
 thought occurs to you, 'My persistence is aroused and unsluggish.
 My mindfulness is established and unshaken. My body is calm and
 unperturbed. My mind is concentrated into singleness,' that is
 related to your restlessness. When the thought occurs to you, 'And
 yet my mind is not released from the effluents through lack of
 clinging/sustenance,' that is related to your anxiety. It would be
 well if -- abandoning these three qualities, not attending to
 these three qualities -- you directed your mind to the Deathless
 property.'
      
 So after that, Ven. Anuruddha -- abandoning those three qualities,
 not attending to those three qualities -- directed his mind to the
 Deathless property. Dwelling alone, secluded, heedful, ardent, and
 resolute, he in no long time reached and remained in the supreme
 goal of the holy life for which clansmen rightly go forth from
 home into homelessness, knowing and realizing it for himself in
 the here and now. He knew: 'Birth is ended, the holy life
 fulfilled, the task done. There is nothing further for the sake of
 this world.' And thus Ven. Anuruddha became another one of the
 Arahants.
      
 -- A.III.128
      
 § 168. And what is an individual released in both ways? There is
 the case of the individual who remains touching with his body the
 peaceful liberations, the formlessnesses beyond forms; when he has
 seen with discernment, his effluents are totally ended. I do not
 say that such a monk has any duty to do with heedfulness. Why is
 that? Because he has done his duty with heedfulness; he is no more
 capable of being heedless.
      
 And what is an individual released through discernment? There is
 the case of the individual who does not remain touching with his
 body the peaceful liberations, the formlessnesses beyond forms;
 but when he has seen with discernment, his effluents are totally
 ended. I do not say that such a monk has any duty to do with
 heedfulness. Why is that? Because he has done his duty with
 heedfulness; he is no more capable of being heedless.
      
 -- M.70
      
 § 169. Develop concentration, monks. A concentrated monk discerns
 things as they actually are present. And what does he discern as
 it actually is present?
      
 'This is stress,' he discerns as it actually is present. 'This is
 the origination of stress...This is the cessation of stress...This
 is the path of practice leading to the cessation of stress,' he
 discerns as it actually is present...
      
 Therefore your duty is the contemplation, 'This is stress...This
 is the origination of stress...This is the cessation of
 stress...This is the path of practice leading to the cessation of
 stress.'
      
 -- S.LVI.1
      
 § 170. Develop concentration, monks. A concentrated monk discerns
 things as they actually are present. And what does he discern as
 it actually is present?
      
 The origination and disappearance of form...of feeling...of
 perception...of fabrications...of consciousness.
      
 And what is the origination of form...of feeling...of
 perception...of fabrications... of consciousness? There is the
 case where one relishes, welcomes, and remains fastened. To what?
 One relishes form, welcomes it, and remains fastened to it. While
 one is relishing form, welcoming it, and remaining fastened to it,
 delight arises. Any delight in form is clinging. With that
 clinging as a condition there is becoming. With becoming as a
 condition there is birth. With birth as a condition then aging and
 death, sorrow, lamentation, pain, distress, and despair all come
 into play. Thus is the origination of this entire mass of
 suffering and stress. (Similarly with feeling, perception,
 fabrications, and consciousness.)
      
 And what is the disappearance of
 form...feeling...perception...fabrications... consciousness? There
 is the case where one does not relish, welcome or remain fastened.
 To what? One does not relish form, welcome it, or remain fastened
 to it. While one is not relishing form, welcoming it, or remaining
 fastened to it, one's delight in form ceases. From the cessation
 of that delight, clinging ceases. From the cessation of clinging,
 becoming ceases. From the cessation of becoming, birth ceases.
 From the cessation of birth, then aging and death, sorrow,
 lamentation, pain, distress, and despair all cease. Thus is the
 cessation of this entire mass of suffering and stress . (Similarly
 with feeling, perception, fabrications, and consciousness.)
      
 -- S.XXII.5
      
 § 171.
      
 There's no jhana
 for one with no discernment,
 no discernment
 for one with no jhana.
 But one with both jhana
 & discernment:
 he's on the verge
 of Unbinding.
      
 -- DHP.372
      
 § 172. Monks, Sariputta is wise, of great discernment, deep
 discernment, wide... joyous... rapid... quick... penetrating
 discernment... There is the case where Sariputta... enters and
 remains in the first jhana. Whatever qualities there are in the
 first jhana -- applied thought, evaluation, rapture, pleasure,
 singleness of mind, contact, feeling, perception, intention,
 consciousness (vl. intent), desire, decision, persistence,
 mindfulness, equanimity, and attention -- he ferrets them out one
 by one. Known to him they arise, known to him they remain, known
 to him they subside. He discerns, 'So this is how these qualities,
 not having been, come into play. Having been, they vanish.' He
 remains unattracted and unrepelled with regard to those qualities,
 independent, detached, released, dissociated, with an awareness
 rid of barriers. He understands, 'There is a further escape,' and
 pursuing it, he confirms that 'There is.' (Similarly with the
 levels of jhana up through the sphere of nothingness.)
      
 Furthermore, completely transcending the sphere of nothingness, he
 enters and remains in the sphere of neither perception nor
 non-perception. He emerges mindful from that attainment. On
 emerging...he regards the past qualities that have ceased and
 changed: 'So this is how these qualities, not having been, come
 into play. Having been, they vanish.' He remains unattracted and
 unrepelled with regard to those qualities, independent, detached,
 released, dissociated, with an awareness rid of barriers. He
 understands, 'There is a further escape,' and pursuing it, he
 confirms that 'There is.'
      
 Furthermore, completely transcending the sphere of neither
 perception nor non-perception, he enters and remains in the
 cessation of feeling and perception. When he sees with
 discernment, his effluents are totally ended. He emerges mindful
 from that attainment. On emerging...he regards the past qualities
 that have ceased and changed: 'So this is how these qualities, not
 having been, come into play. Having been, they vanish.' He remains
 unattracted and unrepelled with regard to those qualities,
 independent, detached, released, dissociated, with an awareness
 rid of barriers. He understands, 'There is no further escape,' and
 pursuing it, he confirms that 'There isn't.'
      
 If someone, rightly describing a person, were to say, 'He has
 attained mastery and perfection in noble virtue...noble
 concentration...noble discernment...noble release,' he would be
 rightly describing Sariputta...Sariputta takes the unexcelled
 wheel of Dhamma set rolling by the Tathagata, and keeps it rolling
 rightly.
      
 -- M.111
      
 § 173. I tell you, the ending of the effluents depends on the
 first jhana...the second jhana...the third...the fourth...the
 sphere of the infinitude of space...the sphere of the infinitude
 of consciousness...the sphere of nothingness...the sphere of
 neither perception nor non-perception.
      
 'I tell you, the ending of the effluents depends on the first
 jhana.' Thus it has been said. In reference to what was it
 said?... Suppose that an archer or archer's apprentice were to
 practice on a straw man or mound of clay, so that after a while he
 would become able to shoot long distances, to fire accurate shots
 in rapid succession, and to pierce great masses. In the same way,
 there is the case where a monk...enters and remains in the first
 jhana: rapture and pleasure born of withdrawal, accompanied by
 directed thought and evaluation. He regards whatever phenomena
 there that are connected with form, feeling, perceptions,
 fabrications, and consciousness, as inconstant, stressful, a
 disease, a cancer, an arrow, painful, an affliction, alien, a
 disintegration, a void, not-self. He turns his mind away from
 those phenomena, and having done so, inclines his mind to the
 property of deathlessness: 'This is peace, this is exquisite --
 the resolution of all fabrications; the relinquishment of all
 acquisitions; the ending of craving; dispassion; cessation;
 Unbinding.'
      
 Staying right there, he reaches the ending of the mental
 effluents. Or, if not, then -- through passion and delight for
 this very property [the discernment inclining to deathlessness]
 and from the total wasting away of the first of the five Fetters
 [self-identity views, grasping at precepts and practices,
 uncertainty, sensual passion, and irritation] -- he is due to be
 reborn [in the Pure Abodes], there to be totally unbound, never
 again to return from that world.
      
 'I tell you, the ending of the effluents depends on the first
 jhana.' Thus it was said, and in reference to this was it said.
      
 (Similarly with the other levels of jhana up through the sphere of
 nothingness.)
      
 Thus, as far as the perception-attainments go, that is as far as
 gnosis-penetration goes. As for these two spheres -- the
 attainment of the sphere of neither perception nor non-perception
 and the attainment of the cessation of feeling and perception -- I
 tell you that they are to be rightly explained by those monks who
 are meditators, skilled in attaining, skilled in attaining and
 emerging, who have attained and emerged in dependence on them.
      
 -- A.IX.36
      
 § 174. Then Dasama the householder from the city of Atthaka went
 to where Ven. Ananda was staying and on arrival, having bowed
 down, sat to one side. As he was sitting there, he said to Ven.
 Ananda, 'Is there, venerable sir, any one condition explained by
 the Blessed One...whereby a monk -- dwelling heedful, ardent, and
 resolute -- releases his mind that is as yet unreleased, or
 whereby the effluents not yet brought to an end come to an end, or
 whereby he attains the unsurpassed security from bondage that he
 has not yet attained?
      
 Ananda: Yes, householder, there is...There is the case where a
 monk...enters and remains in the first jhana...He notices that
 'This first jhana is fabricated and willed.' He discerns,
 'Whatever is fabricated and willed is inconstant and subject to
 cessation.' Staying right there, he reaches the ending of the
 effluents. Or, if not, then -- through passion and delight for
 this very phenomenon [of discernment] and from the total ending of
 the first five Fetters -- he is due to be reborn [in the Pure
 Abodes], there to be totally unbound, never again to return from
 that world. (Similarly with the other levels of jhana up through
 the sphere of nothingness and the four releases of awareness based
 on good will, compassion, appreciation, and equanimity.)
      
 -- A.XI.17
      
 § 175. Sariputta: This Unbinding is pleasant, friends. This
 Unbinding is pleasant.
      
 Udayin: But what is the pleasure here, my friend, where there is
 nothing felt?
      
 Sariputta: Just that is the pleasure here, my friend: where there
 is nothing felt. There are these five strands of sensuality. Which
 five? Forms cognizable via the eye -- agreeable, pleasing,
 charming, endearing, fostering desire, enticing;
 sounds...smells...tastes...tactile sensations cognizable via the
 body -- agreeable, pleasing, charming, endearing, fostering
 desire, enticing. Whatever pleasure or joy arises in dependence on
 these five strands of sensuality, that is sensual pleasure.
      
 Now there is the case where a monk -- quite withdrawn from
 sensuality, withdrawn from unskillful qualities -- enters and
 remains in the first jhana...If, as he remains there, he is beset
 with attention to perceptions dealing with sensuality, that is an
 affliction for him. Just as pain arises as an affliction for a
 healthy person, even so the attention to perceptions dealing with
 sensuality that beset the monk is an affliction for him. Now the
 Blessed One has said that whatever is an affliction is stress. So
 by this line of reasoning it may be known how Unbinding is
 pleasant.
      
 Furthermore, there is the case where a monk...enters and remains
 in the second jhana...If, as he remains there, he is beset with
 attention to perceptions dealing with directed thought, that is an
 affliction for him...
      
 Furthermore, there is the case where a monk...enters and remains
 in the third jhana...If, as he remains there, he is beset with
 attention to perceptions dealing with rapture, that is an
 affliction for him...
      
 Furthermore, there is the case where a monk...enters and remains
 in the fourth jhana...If, as he remains there, he is beset with
 attention to perceptions dealing with equanimity, that is an
 affliction for him...
      
 Furthermore, there is the case where a monk...enters and remains
 in the sphere of the infinitude of space. If, as he remains there,
 he is beset with attention to perceptions dealing with form, that
 is an affliction for him...
      
 Furthermore, there is the case where a monk...enters and remains
 in the sphere of the infinitude of consciousness. If, as he
 remains there, he is beset with attention to perceptions dealing
 with the sphere of the infinitude of space, that is an affliction
 for him...
      
 Furthermore, there is the case where a monk...enters and remains
 in the sphere of nothingness. If, as he remains there, he is beset
 with attention to perceptions dealing with the sphere of the
 infinitude of consciousness, that is an affliction for him...
      
 Furthermore, there is the case where a monk...enters and remains
 in the sphere of neither perception nor non-perception. If, as he
 remains there, he is beset with attention to perceptions dealing
 with the sphere of the infinitude of consciousness, that is an
 affliction for him...whatever is an affliction is stress. So by
 this line of reasoning it may be known how Unbinding is pleasant.
      
 Furthermore, there is the case where a monk...enters and remains
 in the cessation of perception and feeling. And, having seen
 [that] with discernment, his effluents are completely ended. So by
 this line of reasoning it may be known how Unbinding is pleasant.
      
 -- A.IX.34
      
 § 176. Ananda: It is amazing, my friend, it is marvelous, how the
 Blessed One has attained and recognized the opportunity for the
 purification of beings...and the direct realization of Unbinding,
 where the eye will be, and forms, and yet one will not be
 sensitive to that sphere; where the ear will be, and
 sounds...where the nose will be, and smells...where the tongue
 will be, and tastes...where the body will be, and tactile
 sensations, and yet one will not be sensitive to that sphere.
      
 Udayin: Is one insensitive to that sphere with or without a
 perception in mind?
      
 Ananda: ...with a perception in mind...
      
 Udayin: ...what perception?
      
 Ananda: There is the case where with the complete transcending of
 perceptions dealing with form, with the disappearance of
 perceptions of resistance, and not heeding perceptions of
 diversity, thinking, 'infinite space,' one remains in the sphere
 of the infinitude of space: Having this perception in mind, one is
 not sensitive to that sphere.
      
 Further, with the complete transcending of the sphere of the
 infinitude of space, thinking, 'infinite consciousness,' one
 remains in the sphere of the infinitude of consciousness: Having
 this perception in mind, one is not sensitive to that sphere.
      
 Further, with the complete transcending of the sphere of the
 infinitude of consciousness, thinking, 'There is nothing,' one
 remains in the sphere of nothingness: Having this perception in
 mind, one is not sensitive to that sphere.
      
 Once, friend, when I was staying in Saketa at the Game Refuge in
 the Black Forest, the nun Jatila Bhagika went to where I was
 staying, and on arrival -- having bowed to me -- stood to one
 side. As soon as she had stood to one side, she said to me: 'The
 concentration whereby -- neither pressed down nor forced back, nor
 with mental fabrications kept blocked or suppressed -- still as a
 result of release, contented as a result of stillness, and as a
 result of contentment one is not agitated: This concentration is
 said by the Blessed One to be the fruit of what?'
      
 I said to her, '...This concentration is said by the Blessed One
 to be the fruit of gnosis [the knowledge of Awakening].' Having
 this sort of perception, friend, one is not sensitive to that
 sphere.
      
 -- A.IX.37
      
 § 177. The Buddha: Sandha, practice the absorption (jhana) of a
 thoroughbred horse, not the absorption of an unbroken colt. And
 how is an unbroken colt absorbed?
      
 An unbroken colt, tied to the feeding trough, is absorbed with the
 thought, 'Barley grain! Barley grain!' Why is that? Because as he
 is tied to the feeding trough, the thought does not occur to him,
 'I wonder what task the trainer will have me do today? What should
 I do in response?' Tied to the feeding trough, he is simply
 absorbed with the thought, 'Barley grain! Barley grain!'
      
 In the same way, there are cases where an unbroken colt of a man,
 having gone to the wilderness, to the foot of a tree, or to an
 empty dwelling, dwells with his awareness overcome by sensual
 passion, obsessed with sensual passion. He does not discern the
 escape, as it actually is present, from sensual passion once it
 has arisen. Making that sensual passion the focal point, he
 absorbs himself with it, besorbs, resorbs, and supersorbs himself
 with it.
      
 He dwells with his awareness overcome by ill will...sloth and
 drowsiness... restlessness and anxiety...uncertainty, obsessed
 with uncertainty. He does not discern the escape, as it actually
 is present, from uncertainty once it has arisen. Making that
 uncertainty the focal point, he absorbs himself with it, besorbs,
 resorbs, and supersorbs himself with it.
      
 He is absorbed dependent on earth...liquid...fire...wind...the
 sphere of the infinitude of space...the sphere of the infinitude
 of consciousness...the sphere of nothingness...the sphere of
 neither perception nor non-perception...this world...the next
 world...whatever is seen, heard, sensed, cognized, attained,
 sought after, pondered by the intellect. That is how an unbroken
 colt of a man is absorbed.
      
 And how is a thoroughbred absorbed? An excellent thoroughbred
 horse tied to the feeding trough, is not absorbed with the
 thought, 'Barley grain! Barley grain!' Why is that? Because as he
 is tied to the feeding trough, the thought occurs to him, 'I
 wonder what task the trainer will have me do today? What should I
 do in response?' Tied to the feeding trough, he is not absorbed
 with the thought, 'Barley grain! Barley grain!' The excellent
 thoroughbred horse regards the feel of the spur as a debt, an
 imprisonment, a loss, a piece of bad luck.
      
 In the same way, an excellent thoroughbred of a man, having gone
 to the wilderness, to the foot of a tree, or to an empty dwelling,
 dwells with his awareness not overcome by sensual passion, not
 obsessed with sensual passion. He discerns the escape, as it
 actually is present, from sensual passion once it has arisen.
      
 He dwells with his awareness not overcome by ill will...sloth and
 drowsiness... restlessness and anxiety...uncertainty, obsessed
 with uncertainty. He discerns the escape, as it actually is
 present, from uncertainty once it has arisen.
      
 He is absorbed dependent neither on earth, liquid, heat, wind, the
 sphere of the infinitude of space, the sphere of the infinitude of
 consciousness, the sphere of nothingness, the sphere of neither
 perception nor non-perception, this world, the next world, nor on
 whatever is seen, heard, sensed, cognized, attained, sought after,
 or pondered by the intellect -- and yet he is absorbed. And to
 this excellent thoroughbred of a man, absorbed in this way, the
 gods, together with Indra, the Brahmas, and Pajapati, pay homage
 even from afar:
      
 'Homage to you, O thoroughbred man.
 Homage to you, O superlative man --
 of whom we have no direct knowledge
 even by means of that with which
 you are absorbed.'
      
 Sandha: But in what way is the excellent thoroughbred of a man
 absorbed when he is absorbed...?
      
 The Buddha: There is the case, Sandha, where for an excellent
 thoroughbred of a man the perception (mental note or label) of
 earth with regard to earth has ceased to exist; the perception of
 liquid with regard to liquid...the perception of fire with regard
 to fire...the perception of wind with regard to wind...the
 perception of the sphere of the infinitude of space with regard to
 the sphere of the infinitude of space...the perception of the
 sphere of the infinitude of consciousness with regard to the
 sphere of the infinitude of consciousness...the perception of the
 sphere of nothingness with regard to the sphere of
 nothingness...the perception of the sphere of neither perception
 nor non-perception with regard to the sphere of neither perception
 nor non-perception...the perception of this world with regard to
 this world...the next world with regard to the next world...and
 whatever is seen, heard, sensed, cognized, attained, sought after,
 or pondered by the intellect: the perception of that has ceased to
 exist.
      
 Absorbed in this way, the excellent thoroughbred of a man is
 absorbed dependent neither on earth, liquid, fire, wind, the
 sphere of the infinitude of space, the sphere of the infinitude of
 consciousness, the sphere of nothingness, the sphere of neither
 perception nor non-perception, this world, the next world, nor on
 whatever is seen, heard, sensed, cognized, attained, sought after,
 or pondered by the intellect -- and yet he is absorbed. And to
 this excellent thoroughbred of a man, absorbed in this way, the
 gods, together with Indra, the Brahmas, and Pajapati, pay homage
 even from afar:
      
 'Homage to you, O thoroughbred man.
 Homage to you, O superlative man --
 of whom we have no direct knowledge
 even by means of that with which
 you are absorbed.'
      
 -- A.XI.10
      
 § 178. Knowledge of the ending of the effluents, as it is actually
 present, occurs to one who is concentrated, I tell you, and not to
 one who is not concentrated. So concentration is the path, monks.
 Non-concentration is no path at all.
      
 -- A.VI.64
      
 § 182. [On attaining the fourth level of jhana] there remains only
 equanimity: pure and bright, pliant, malleable and luminous. Just
 as if a skilled goldsmith or goldsmith's apprentice were to
 prepare a furnace, heat up a crucible, and, taking gold with a
 pair of tongs, place it in the crucible. He would blow on it
 periodically, sprinkle water on it periodically, examine it
 periodically, so that the gold would become refined, well-refined,
 thoroughly refined, flawless, free from dross, pliant, malleable
 and luminous. Then whatever sort of ornament he had in mind --
 whether a belt, an earring, a necklace, or a gold chain -- it
 would serve his purpose. In the same way, there remains only
 equanimity: pure and bright, pliant, malleable, and luminous. He
 [the meditator] discerns that 'If I were to direct equanimity as
 pure and bright as this toward the sphere of the infinitude of
 space, I would develop the mind along those lines, and thus this
 equanimity of mine -- thus supported, thus sustained -- would last
 for a long time. (Similarly with the spheres of the infinitude of
 consciousness, nothingness, and neither perception nor
 non-perception.)'
      
 He discerns that 'If I were to direct equanimity as pure and
 bright as this toward the sphere of the infinitude of space and to
 develop the mind along those lines, that would be fabricated.
 (Similarly with the spheres of the infinitude of consciousness,
 nothingness, and neither perception nor non-perception.)' He
 neither fabricates nor wills for the sake of becoming or
 un-becoming. This being the case, he is not sustained by anything
 in the world (does not cling to anything in the world).
 Unsustained, he is not agitated. Unagitated, he is totally unbound
 right within. He discerns that 'Birth is ended, the holy life
 fulfilled, the task done. There is nothing further for this
 world.'
      
 -- M.140
      
 -----------------
      
 Source: Access-to-Insight (Revised: Fri 23 October 1998)
 http://world.std.com/~metta/lib/modern/wings/

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