The Great Downbinding Spell

I HEAR TELL:

Once upon a time Bhagava was revisiting Kuru-land.

"The-Word-Is-My-Work — Pleasure's the Word" is the name of a market-town of the Kurus and there the Elder, Ananda, drew near Bhagava.

Drawing near, he sat at a respectful distance to one side.

Sitting at a respectful distance to one side the Elder Ananda said this to Bhagava:

"Miraculous Bhante! Supernatural Bhante! So very deep, Bhante, is this rebounding conjuration, and so very deep appearing ...
And yet to me it seems as clear as clear can be!"

"Not so Ananda, should this be said!

Not so Ananda, should you put voice to this.

Very deep, Ananda is this rebounding conjuration and very deep does it appear.

It is, Ananda, because of not awakening to,
not penetrating this phenomenon,
that this age of excrudescence-covered chord-bound birth,
this bull-rush-and-tule-grass run-around way of living
rolls on to downbound, painful ruination."

"'Is there that off which aging and death rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does aging and death rebound here?'
this being asked,
'Off birth aging and death rebounds here.' should be the reply."

'Is there that off which birth rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does birth rebound here?'
this being asked,
'Off living birth rebounds here.' should be the reply."

'Is there that off which living rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does living rebound here?'
this being asked,
'Off getting involved living rebounds here.' should be the reply."

'Is there that off which getting involved rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does getting involved rebound here?'
this being asked,
'Off wanting getting involved rebounds here.' should be the reply."

'Is there that off which wanting rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does wanting rebound here?'
this being asked,
'Off sense experience wanting rebounds here' should be the reply."

'Is there that off which sense experience rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does sense experience rebound here?'
this being asked,
'Off contact sense experience rebounds here' should be the reply."

'Is there that off which contact rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does contact rebound here?'
this being asked,
'Off mentality/materiality contact rebounds here.' should be the reply."

'Is there that off which mentality/materiality rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does mentality/materiality rebound here?'
this being asked,
'Off consciousness mentality/materiality rebounds here.' should be the reply."

'Is there that off which consciousness rebounds here?'
this being asked, Ananda,
'There is.' should be the reply."

"'Off what does consciousness rebound here?'
this being asked,
'Off mentality/materiality consciousness rebounds here.' should be the reply."

Thus consciousness rebounds off mentality/materiality;
mentality/materiality rebounds off consciousness;
contact rebounds off mentality/materiality;
sense experience rebounds off contact;
wanting rebounds off sense experience;
getting involved rebounds off wanting;
living rebounds off getting involved;
birth rebounds off living;
aging and death, grief and lamentation, pain and misery and despair rebound off birth.
Thus is the coming to be of this whole pile of dukkha.

'Off birth aging and death rebounds here.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Off birth aging and death rebounds here:'
If, Ananda, there were no being born at all
of any sort by any being of any sort,
whatever, however; that is:
gods to godhood
spirits to spirithood
deamons to deamonhood
beings to beinghood
man to manhood
quadrupeds to quadrupedhood...
of birds to birdhood,
snakes to snakehood...
if there were no being born by any being of thus and such a sort at all...
with the non-being of all birth
with the eradication of birth
could there then be the discerning of aging and death?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of aging and death...that is to say: birth.

'Off living birth rebounds here.'
This is what I have said; and this,
Ananda, is how to understand the scope of
'Off living birth rebounds here:'
If, Ananda, there were no living at all
of any sort by any being of any sort,
whatever, however; that is:
living in pleasure,
living in form,
living in formlessness...
with the non-being of all living,
with the eradication of living
could there then be the discerning of birth?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of birth...that is to say: living.

'Off getting involved living rebounds here.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Off getting involved living rebounds here:'
If, Ananda, there were no getting involved at all
of any sort by any being of any sort,
whatever, however; that is:
getting involved in pleasure,
getting involved in points of view,
getting involved in ethical conduct and rites and rituals,
getting involved in self-experience...
with the non-being of all getting involved,
with the eradication of getting involved
could there then be the discerning of living?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of living...that is to say: getting involved.

'Off wanting getting involved rebounds here.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Off wanting getting involved rebounds here.'
If, Ananda, there were no wanting at all
of any sort by any being of any sort,
whatever, however; that is:
wanting forms,
wanting sounds,
wanting scents,
wanting tastes,
wanting touches,
wanting knowledge,
with the non-being of all wanting,
with the eradication of wanting,
could there then be the discerning of getting involved?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of getting involved...that is to say: wanting.

'Off sense experience wanting rebounds here'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Off sense experience wanting rebounds here'
If, Ananda, there were no sense experience at all
of any sort by any being of any sort,
whatever, however; that is:
eye-contact sense experience,
ear-contact sense experience,
nose contact sense experience,
body contact sense experience,
mind-contact sense experience,
with the non-being of all sense experience,
with the eradication of sense experience,
could there then be the discerning of wanting?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of wanting...that is to say: sense experience.

§

Thus it is too, Ananda,
that sense experience rebounds wanting,
wanting rebounds questing,
questing rebounds gain,
gain rebounds scheming,
scheming rebounds desirous wishes,
desirous wishes rebounds attachment,
attachment rebounds acquisition,
acquisition rebounds envy,
envy rebounds guarding,
and making-guard-over rebounds using the stick, using the sword, fights, disputes, retort, contention, slander, betrayal, and the coming to be of many another bad unskillful thing.

'Making-guard-over rebounds using the stick, using the sword, fights, disputes, retort, contention, slander, betrayal, and the coming to be of many another bad unskillful thing.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Making-guard-over rebounds using the stick, using the sword, fights, disputes, retort, contention, slander, betrayal, and the coming to be of many another bad unskillful thing:'
If, Ananda, there were no making-guard-over at all
of any sort by any being of any sort,
whatever, however;
with the non-being of all making-guard-over,
with the eradication of making-guard-over,
could there then be the discerning of using the stick, using the sword, fights, disputes, retort, contention, slander, betrayal, and the coming to be of many another bad unskillful thing?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of using the stick, using the sword, fights, disputes, retort, contention, slander, betrayal, and the coming to be of many another bad unskillful thing...that is to say: making-guard-over.

'Envy rebounds guarding.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Envy rebounds guarding:'
If, Ananda, there were no envy at all
of any sort by any being of any sort,
whatever, however;
with the non-being of all envy,
with the eradication of envy,
could there then be the discerning of guarding?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of guarding...that is to say: envy.

'Acquisition rebounds envy.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Acquisition rebounds envy:'
If, Ananda, there were no acquisition at all
of any sort by any being of any sort,
whatever, however;
with the non-being of all acquisition,
with the eradication of acquisition,
could there then be the discerning of envy?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of envy...that is to say: acquisition.

'Attachment rebounds acquisition.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Attachment rebounds acquisition:'
If, Ananda, there were no attachment at all
of any sort by any being of any sort,
whatever, however;
with the non-being of all attachment,
with the eradication of attachment,
could there then be the discerning of acquisition?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of acquisition...that is to say: attachment.

'Desirous wishes rebounds attachment.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Desirous wishes rebounds attachment:'
If, Ananda, there were no desirous wishes at all
of any sort by any being of any sort,
whatever, however;
with the non-being of all desirous wishes,
with the eradication of desirous wishes,
could there then be the discerning of attachment?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of attachment...that is to say: desirous wishes.

'Scheming rebounds desirous wishes.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Scheming rebounds desirous wishes:'
If, Ananda, there were no scheming at all
of any sort by any being of any sort,
whatever, however;
with the non-being of all scheming,
with the eradication of scheming,
could there then be the discerning of desirous wishes?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of desirous wishes...that is to say: scheming.

'Gain rebounds scheming.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Gain rebounds scheming:'
If, Ananda, there were no gain at all of any sort by any being of any sort, whatever, however;
with the non-being of all gain,
with the eradication of gain,
could there then be the discerning of scheming?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of scheming...that is to say: gain.

'Questing rebounds gain.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Questing rebounds gain:'
If, Ananda, there were no questing at all of any sort
by any being of any sort,
whatever, however;
with the non-being of all questing,
with the eradication of questing,
could there then be the discerning of gain?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of gain...that is to say: questing.

'Wanting rebounds questing.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Wanting rebounds questing:'
If, Ananda, there were no wanting at all of any sort
by any being of any sort,
whatever, however;
with the non-being of all wanting,
with the eradication of wanting,
could there then be the discerning of questing?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of questing...that is to say: wanting.

Thus it is then, Ananda, that these two divergent courses develop from their common beginning in sense experience.

§

'Off contact sense experience rebounds here'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Off contact sense experience rebounds here':'
If, Ananda, there were no contact at all of any sort
by any being of any sort,
whatever, however;
that is:
eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, with the non-being of all contact,
with the eradication of contact,
could there then be the discerning of sense experience?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of sense experience...that is to say: contact.

'Off mentality/materiality contact rebounds here.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Off mentality/materiality contact rebounds here:'
If, Ananda, those makings, those characteristics, those signs, indicating embodied mentality had no being,
could the material embodiment of contact with verbal expression be known?

Such could not be, bhante.

If, Ananda, those makings, those characteristics, those signs, indicating embodied materiality had no being, could the mental embodiment of contact with reaction be discerned?

Such could not be, bhante.

If, Ananda, those makings, those characteristics, those signs, indicating embodied mentality and embodied materiality; if those makings, those characteristics, those signs, had no being, could any contact with verbal expression or contact with reaction be known?

Such could not be, bhante.

If, Ananda, those makings, those characteristics, those signs, indicating mentality/materiality had no being,
could there be the knowing of contact?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of contact...that is to say: mentality/materiality.

'Off consciousness mentality/materiality rebounds here.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Off consciousness mentality/materiality rebounds here:'
If, Ananda, consciousness were not to enter the mother's womb,
could mentality/materiality develop itself there?

Such could not be, bhante.

If, Ananda, consciousness having entered the mother's womb,
were to be revoked from there
could mentality/materiality develop there
in such and such a way so as to arrive at rebirth?

Such could not be, bhante.

If, Ananda, consciousness in some little boy or girl
were to be revoked from there
could there be shown there
the development, growth, flowering of their mentality/materiality?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of mentality/materiality...that is to say: consciousness.

'Off mentality/materiality consciousness rebounds here.'
This is what I have said;
and this, Ananda, is how to understand the scope of
'Off mentality/materiality consciousness rebounds here:'
If, Ananda, there were no getting of consciousness by mentality/materiality,
could then birth, aging and death, the coming to be and development of pain, be known?

Such could not be, bhante.

Therefore here, Ananda, just this is found to be the down-binder, the conjurer, the rebounder of consciousness...that is to say: mentality/materiality.

To this extent only, Ananda, is there birth, aging, death, disappearance and reappearance;
to this extent is there verbal expression;
to this extent is there getting to the root;
to this extent is there knowing;
to this extent is there scope for discriminating and drawing distinctions;
to this extent is there this run'n round showing up as some sort of being this at some place of being at...that is to say:
only just as far as mentality/materiality with consciousness.

23. And in what ways, Ananda, is there discrimination and drawing distinctions concerning self?

Holding, Ananda, that the self is material and circumscribed, saying:
'My self is material and circumscribed,'
there is discrimination and drawing distinction.

Holding, Ananda, that the self is material and unending, saying:
'My self is material and unending,'
there is discrimination and drawing distinction.

Holding, Ananda, that the self is immaterial and circumscribed, saying:
'My self is immaterial and circumscribed,'
there is discrimination and drawing distinction.

Holding, Ananda, that the self is immaterial and unending, saying:
'My self is immaterial and unending,'
there is discrimination and drawing distinction.

Whoever, Ananda, discriminating and distinguishing the self as material and circumscribed,
either discriminates and distinguishes the self as material and circumscribed in the present,
or discriminates and distinguishes the self as becoming material and circumscribed, saying;
"Although it is not thus it will be thus in time."
This is sufficient to describe the 'material and cricumscribed' point of view.

Whoever, Ananda, discriminating and distinguishing the self as material and unending,
either discriminates and distinguishes the self as material and unending in the present,
or discriminates and distinguishes the self as becoming material and unending, saying:
"Although it is not thus it will be thus in time."
This is sufficient to describe the 'material and unending' point of view.

Whoever, Ananda, discriminating and distinguishing the self as immaterial and circumscribed,
either discriminates and distinguishes the self as immaterial and circumscribed in the present,
or discriminates and distinguishes the self as becoming immaterial and circumscribed, saying;
"Although it is not thus it will be thus in time."
This is sufficient to describe the 'immaterial and cricumscribed' point of view.

Whoever, Ananda, discriminating and distinguishing the self as immaterial and unending,
either discriminates and distinguishes the self as immaterial and unending in the present,
or discriminates and distinguishes the self as becoming immaterial and unending, saying:
"Although it is not thus it will be thus in time."
This is sufficient to describe the 'material and unending' point of view.

'Nuf-said with regard to those who discriminate and draw distinctions with regard to self.

And in what ways, Ananda, is there no discrimination and drawing distinctions concerning self?
Not holding, Ananda, that the self is material and circumscribed, saying:
'My self is material and circumscribed,'
there is no discrimination and no drawing distinction.

Not holding, Ananda, that the self is material and unending, saying:
'My self is material and unending,'
there is no discrimination and no drawing distinction.

Not holding, Ananda, that the self is immaterial and circumscribed, saying:
'My self is immaterial and circumscribed,'
there is no discrimination and no drawing distinction.

Not holding, Ananda, that the self is immaterial and unending, saying:
'My self is immaterial and unending,'
there is no discrimination and no drawing distinction.

Whoever, Ananda, not discriminating and not distinguishing the self as material and circumscribed,
neither discriminates and distinguishes the self as material and circumscribed in the present,
nor discriminates and distinguishes the self as becoming material and circumscribed, saying;
"Although it is not thus it will be thus in time."
This is sufficient to describe the non-holding of the 'material and cricumscribed' point of view.

Whoever, Ananda, not discriminating and distinguishing the self as material and unending,
neither discriminates and distinguishes the self as material and unending in the present,
nor discriminates and distinguishes the self as becoming material and unending, saying:
"Although it is not thus it will be thus in time."
This is sufficient to describe the non-holding of the 'material and unending' point of view.

Whoever, Ananda, not discriminating and distinguishing the self as immaterial and circumscribed,
neither discriminates and distinguishes the self as immaterial and circumscribed in the present,
nor discriminates and distinguishes the self as becoming immaterial and circumscribed, saying:
"Although it is not thus it will be thus in time."
This is sufficient to describe the non-holding of the 'immaterial and cricumscribed' point of view.

Whoever, Ananda, not discriminating and distinguishing the self as immaterial and unending,
neither discriminates and distinguishes the self as immaterial and unending in the present,
nor discriminates and distinguishes the self as becoming immaterial and unending, saying:
"Although it is not thus it will be thus in time."
This is sufficient to describe the non-holding of the 'material and unending' point of view.

And that's 'nuf-said with regard to those who do not discriminate and draw distinctions with regard to self.

§

And what is it, Ananda, that is perceived and regarded in mind as self?

Sense experience, Ananda, is perceived and regarded in mind as self.
Saying: "Sense experience is my self," or
"Sense experience is not my self,
my self is without sense experience,"
thus the self is perceived and regarded in mind.
Saying: "Sense experience is not my self
and my self is not without sense experience,
my self experiences the phenomena of sensation,"
thus, Ananda, the self is perceived and regarded in mind.

In the case, Ananda, of one who says:
"Sense experience is my self,"
one should say:
"Three, friend, are the sense experiences:
pleasant sense experience;
unpleasant sense experience;
sense experience that is neither unpleasant nor pleasant.
Of these three sense experiences,
which is it that is the self of you?'

At sucha time, Ananda, as a pleasant sense experience is experienced,
there is no experience of unpleasant sense experience,
no experience of sense experience which is not unpleasant but not pleasant;
at that time only pleasant sense experience is experienced.

At sucha time, Ananda, as an unpleasant sense experience is experienced,
there is no experience of pleasant sense experience,
no experience of sense experience which is not unpleasant but not pleasant;
at that time only unpleasant sense experience is experienced.

At sucha time, Ananda, as sense experience that is not unpleasant but not pleasant is experienced,
there is no experience of pleasant sense experience,
no experience of sense experience which is unpleasant;
at that time only sense experience that is not unpleasant but not pleasant is experienced.

Now, Ananda, pleasure is a sensation which is
inconstant, confounded, appearing by way of rebound,
a passing thing, an aging thing, a fading thing,
an ending thing;
pain is a sensation which is
inconsistant, confounded, appearing by way of rebound,
a passing thing, an aging thing, a fading thing,
an ending thing;
the neither unpleasant nor pleasant sensation is one which is
inconsistant, confounded, appearing by way of rebound,
a passing thing, an aging thing, a fading thing,
an ending thing.

He who holds, Ananda, that the experience of pleasant sensation is the self, stating:
"This is the self of me;"
at the ending of that pleasant sensation
must also hold that:
"The self of me has gone."

He who holds, Ananda, that the experience of unpleasant sensation is the self, stating:
"This is the self of me;"
at the ending of that unpleasant sensation
must also hold that:
"The self of me has gone."

He who holds, Ananda, that the experience of sensation that is neither unpleasant nor pleasant is the self, stating:
"This is the self of me;"
at the ending of that sensation that is neither unpleasant nor pleasant
must also hold that:
"The self of me has gone."

Thus to hold that "Sense experience is my self,"
is to perceive and regard the self
even in the here and now
as inconstant, subject to pain and pleasure,
a thing that comes and goes.
Such being so, Ananda, holding the view that
"Sense experience is my self"
is not recommended.

In the case, Ananda, of one who says:
"Sense experience is not my self,
my self is without sense experience,"
one should say:
'In the case, friend,
where there was no sense experience at all,
could one say:
"This is me?"'
Answering properly,
"Such could not be, bhante,' would be the reply.
Such being so, Ananda, holding the view that
"Sense experience is not my self,
my self is without sense experience"
is not recommended.

In the case, Ananda, of one who says:
"Sense experience is not my self
and my self is not without sense experience,
my self experiences the phenomena of sensation,"
one should say:
"If sense experience of every kind
were to become completely ended,
were all sense experience to not be;
with the end of sense experience
would it be possible to point to and say:
"I am this,"?
Answering properly,
"Such could not be, bhante,'
would be the reply.
Such being so, Ananda, holding the view that
"Sense experience is not my self
and my self is not without sense experience,
my self experiences the phenomena of sensation,"
is not recommended.

From that time when, Ananda, a Beggar does not perceive the self as sense experience;
or does not perceive the self as without sense experience;
or does not perceive the self as not sense experience but not without sense experience
-- experiencing the phenomena of sensation;
thus not perceiving there is nothing in the world with which he is involved,
not involved he is untroubled,
untroubled he has thoroughly unbound himself,
and he knows:
"Left behind is birth,
lived is the best of lives,
done is duty's doing,
no further it'n'n'at'n for me!"

To a Beggar thus freed in mind, Ananda, saying:
"The That-that's-got-that exists after death;"
such a view would not appear too brilliant;
"The That-that's-got-that does not exist after death;"
such a view would not appear too brilliant;
"The That-that's-got-that neither exists nor does not exist after death;"
such a view would not appear too brilliant;
"The That-that's-got-that both exists and does not exist after death;"
such a view would not appear too brilliant.

How come?

Because, Ananda, as far as description and the scope of description;
as far as getting to the root and the scope of getting to the root;
as far as delineation and the scope of delineation;
as far as wisdom and range of wisdom
as far as the rolling of this rolling-on,
this Beggar has seen with higher-knowledge,
and to hold the view that that beggar with higher knowledge
does not know and see
would not appear too brilliant.

There are, Ananda, seven footholds of consciousness:
and two realms:

What seven?

There are beings, Ananda,
diverse in body, diverse in perception
suchas man, some gods and some on the path to ruin.
This is the first foothold of consciousness.

There are beings, Ananda,
diverse in body, similar in perception,
such as the gods in the Brahma group.
This is the second foothold of consciousness.

There are beings, Ananda,
similar in body, diverse in perception,
suchas the gods of the Abhassara.
This is the third foothold of consciousness.

There are beings, Ananda,
similar in body and similar in perception,
such as the gods of the Subhakinha.
This is the fourth foothold of consciousness.

There are beings, Ananda that,
passing past all perception of materiality,
leaving behind perception of reaction,
averting the mind from perception of diversity,
thinking 'Unending is space,'
experience the Realm of Space.
This is the fifth foothold of consciousness.

There are beings, Ananda that,
wholly passing past the Realm of Space,
thinking "Unending is Consciousness,'
experience the Realm of Consciousness.
This is the sixth foothold of consciousness.

There are beings, Ananda that,
wholly passing past the Realm of Consciousness,
thinking 'There are No Things There,'
experience the Realm Where There is No Thing There.
This is the seventh foothold of consciousness.

And there is the Realm of Non-percepience and
there is the Realm of Neither-Perception-nor-Non-Perception.

Now, Ananda, with regard to the first foothold of consciousness
wherein are beings diverse in body, diverse in perception
suchas man, some gods and some on the path to ruin;
understanding such, Ananda,
understanding it's coming to be;
understanding it's passing away;
understanding it's gratifications;
understanding it's dangers,
would it be bright of one to become overjoyed with such?

Such could not be, bhante.

And again, Ananda, with regard to the second foothold of consciousness
wherein are beings diverse in body, similar in perception,
such as the gods in the Brahma group;
understanding such, Ananda,
understanding it's coming to be;
understanding it's passing away;
understanding it's gratifications;
understanding it's dangers,
would it be bright of one to become overjoyed with such?

And again, Ananda, with regard to the third foothold of consciousness
wherein are beings similar in body, diverse in perception,
suchas the gods of the Abhassara;
understanding such, Ananda,
understanding it's coming to be;
understanding it's passing away;
understanding it's gratifications;
understanding it's dangers,
would it be bright of one to become overjoyed with such?

And again, Ananda, with regard to the fourth foothold of consciousness
wherein are beings similar in body and similar in perception,
such as the gods of the Subhakinha;
understanding such, Ananda,
understanding it's coming to be;
understanding it's passing away;
understanding it's gratifications;
understanding it's dangers,
would it be bright of one to become overjoyed with such?

And again, Ananda, with regard to the fifth foothold of consciousness
wherein are beings passing past all perception of materiality,
leaving behind perception of reaction,
averting the mind from perception of diversity,
thinking 'Unending is space,'
experience the Realm of Space;
understanding such, Ananda,
understanding it's coming to be;
understanding it's passing away;
understanding it's gratifications;
understanding it's dangers,
would it be bright of one to become overjoyed with such?

And again, Ananda, with regard to the sixth foothold of consciousness
wherein are beings wholly passing past the Realm of Space,
thinking "Unending is Consciousness,'
experience the Realm of Consciousness;
understanding such, Ananda,
understanding it's coming to be;
understanding it's passing away;
understanding it's gratifications;
understanding it's dangers,
would it be bright of one to become overjoyed with such?

And again, Ananda, with regard to the seventh foothold of consciousness
wherein are beings wholly passing past the Realm of Consciousness,
thinking 'There are No Things There,'
experience the Realm Where There is No Thing There;
understanding such, Ananda,
understanding it's coming to be;
understanding it's passing away;
understanding it's gratifications;
understanding it's dangers,
would it be bright of one to become overjoyed with such?

Such could not be, bhante.

And again, Ananda, with regard to the Realm of Non-percepience and the Realm of Neither Perception nor Non-Perception;
understanding such, Ananda,
understanding their coming to be;
understanding their passing away;
understanding their gratifications;
understanding their dangers,
would it be bright of one to become overjoyed with such?

Such could not be, bhante.

In so far, Ananda, as a Beggar,
with regard to the seven footholds of consciousness and the two realms,
their coming to be,
their passing away,
their gratifications,
their dangers,
freed from such,
such a being,
so freed,
so knowing,
attained to freedom,
I say of such,
such a Beggar is wisdom-freed.

There are, Ananda, these eight releases.

What eight?

Seeing the materiality of material.
This is the first release.

Perceiving the personally immaterial one sees external materiality.
This is the second release.

Thinking "How pure!" he intends to get that.
This is the third release.

Elevating himself above all perceptions of materiality,
allowing perceptions of resistance to subside,
not scrutinizing perceptions of diversity,
thinking: 'Un-ending is space.'
he enters into and makes a habitat of the Space-dimension.
This is the fourth release.

Elevating himself completely above the Space-dimension,
thinking: 'Un-ending is consciousness.'
he enters into and makes a habitat of the Consciousness-dimension.
This is the fifth release.

Elevating himself completely above the Consciousness-dimension,
thinking: 'There is nothing.'
he enters into and makes a habitat of the No-thing-there dimension.
This is the sixth release.

Elevating himself completely above the No-thing-there-dimension
he enters into and makes a habitat of the Dimension of Neither-perception-nor-non-perception.
This is the seventh release.

Elevating himself completely above the Dimension of Neither-perception-nor-non-perception,
he enters into and makes a habitat of the ending of perception and sense experience.
This is the eighth release.

When, Ananda, a Beggar can attain these eight releases in progressive order,
can attain them in retrogressive order,
can attain them in progressive and retrogressive order,
can attain them, entering as he wishes,
emerging as he wishes,
whenever, however and for as long as he wishes,
and when, having destroyed the no-goods,
with uncorrupted mental freedom
wisely freed in the here and now
by his own super-knowledge of the truth,
having entered into and making a habitat of that,
I say of such a Bhikkhu
that he is both-ways freed,
and of the both-ways freeds there may be, Ananda,
I say there is none greater nor more bountiful than this.

This is what the Bhagava said, And the elder Ananda was greatly pleased thereat.