[691] "Bhikkhu, suppose a skilled goldsmith or a goldsmith's apprentice were to prepare a furnace; having prepared the furnace, he were to fire the mouth of the crucible; having fired the mouth of the crucible, he were to take some gold with tongs and place it in the mouth of the crucible. From time to time he would blow upon it, from time to time he would sprinkle it with water, and from time to time he would simply look on. That gold would become refined, its dross expelled, malleable, workable, and radiant; and whatever kind of ornament he might wish for—whether a bracelet, an earring, a necklace, or a golden garland—it would serve that very purpose for him. In the same way, bhikkhu, there then remains only equanimity (upekkhā), purified and bright, malleable, workable, and radiant.
He understands thus: 'If I were to direct this equanimity, so purified, so bright, to the base of the infinity of space (ākāsānañcāyatana), and were to develop the mind (citta) in conformity with that, then this equanimity of mine, supported by that, clinging to that, would remain for a long time, for a long stretch of time. If I were to direct this equanimity, so purified, so bright, to the base of the infinity of consciousness (viññāṇañcāyatana), and were to develop the mind in conformity with that, then this equanimity of mine, supported by that, clinging to that, would remain for a long time, for a long stretch of time. If I were to direct this equanimity, so purified, so bright, to the base of nothingness (ākiñcaññāyatana), and were to develop the mind in conformity with that, then this equanimity of mine, supported by that, clinging to that, would remain for a long time, for a long stretch of time. If I were to direct this equanimity, so purified, so bright, to the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana), and were to develop the mind in conformity with that, then this equanimity of mine, supported by that, clinging to that, would remain for a long time, for a long stretch of time.'
He understands thus: 'If I were to direct this equanimity, so purified, so bright, to the base of the infinity of space, and were to develop the mind in conformity with that, that is conditioned (saṅkhata). If I were to direct this equanimity, so purified, so bright, to the base of the infinity of consciousness, and were to develop the mind in conformity with that, that is conditioned. If I were to direct this equanimity, so purified, so bright, to the base of nothingness, and were to develop the mind in conformity with that, that is conditioned. If I were to direct this equanimity, so purified, so bright, to the base of neither-perception-nor-non-perception, and were to develop the mind in conformity with that, that is conditioned.'
He neither generates volitional formations nor forms any intention towards existence or towards non-existence. Not generating volitional formations, not forming any intention towards existence or towards non-existence, he does not cling to anything in the world. Not clinging, he is not agitated. Not agitated, he personally attains final Nibbāna. He understands: 'Birth (jāti) is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.'
If he feels a pleasant feeling (vedanā), he understands: 'It is impermanent'; he understands: 'It is not adhered to'; he understands: 'It is not delighted in.' If he feels a painful feeling, he understands: 'It is impermanent'; he understands: 'It is not adhered to'; he understands: 'It is not delighted in.' If he feels a neither-painful-nor-pleasant feeling, he understands: 'It is impermanent'; he understands: 'It is not adhered to'; he understands: 'It is not delighted in.'
If he feels a pleasant feeling, he feels it detached. If he feels a painful feeling, he feels it detached. If he feels a neither-painful-nor-pleasant feeling, he feels it detached.
When feeling a feeling terminating with the body, he understands: 'I feel a feeling terminating with the body.' When feeling a feeling terminating with life, he understands: 'I feel a feeling terminating with life.' He understands: 'With the breaking up of the body, following the exhaustion of life, all that is felt, hitherto delighted in, will grow cool right here.'"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.