[240] 36. Bhikkhus, I say that the destruction of the taints (āsava) occurs in dependence on the first jhāna; bhikkhus, I say that the destruction of the taints occurs in dependence on the second jhāna; bhikkhus, I say that the destruction of the taints occurs in dependence on the third jhāna; bhikkhus, I say that the destruction of the taints occurs in dependence on the fourth jhāna; bhikkhus, I say that the destruction of the taints occurs in dependence on the sphere of the infinity of space (ākāsānañcāyatana) … bhikkhus, I say that the destruction of the taints occurs in dependence on the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana).
When it was said: "Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhāna," with reference to what was this said? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures … enters and dwells in the first jhāna. Whatever exists there pertaining to form, to feeling (vedanā), to perception, to volitional formations, or to consciousness, he contemplates those dhammas as impermanent, as suffering (dukkha), as a disease, as a boil, as a dart, as misery, as affliction, as alien, as disintegrating, as empty, as non-self. He steadies his mind (citta) upon those dhammas; having steadied his mind upon those dhammas, he directs his mind to the deathless element (dhātu): "This is peaceful, this is sublime, that is, the stilling of all volitional formations, the relinquishment of all acquisitions, the destruction of craving (taṇhā), dispassion, cessation, Nibbāna." Standing there, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, through that very passion for the Dhamma, that very delight in the Dhamma, with the utter destruction of the five lower fetters he becomes one of spontaneous rebirth, due to attain final Nibbāna there, not subject to returning from that world. Just as, bhikkhus, an archer or an archer's apprentice, having practiced upon a straw man or upon a heap of clay, after some time becomes one who shoots far, who shoots unerringly in a flash, and who splits a great body; even so, bhikkhus, a bhikkhu, quite secluded from sensual pleasures … enters and dwells in the first jhāna. Whatever exists there pertaining to form, to feeling, to perception, to volitional formations, or to consciousness, he contemplates those dhammas as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as affliction, as alien, as disintegrating, as empty, as non-self. He steadies his mind upon those dhammas; having steadied his mind upon those dhammas, he directs his mind to the deathless element: "This is peaceful, this is sublime, that is, the stilling of all volitional formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna." Standing there, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, through that very passion for the Dhamma, that very delight in the Dhamma, with the utter destruction of the five lower fetters he becomes one of spontaneous rebirth, due to attain final Nibbāna there, not subject to returning from that world. When it was said: "Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhāna," it was with reference to this that this was said.
"Bhikkhus, … in dependence on the second jhāna …" "Bhikkhus, … in dependence on the third jhāna …" When it was said: "Bhikkhus, I say that the destruction of the taints occurs in dependence on the fourth jhāna," with reference to what was this said? Here, bhikkhus, a bhikkhu, with the abandoning of pleasure and the abandoning of pain, and with the previous passing away of joy and grief, enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes purification of mindfulness by equanimity. Whatever exists there pertaining to form, to feeling, to perception, to volitional formations, or to consciousness, he contemplates those dhammas as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as affliction, as alien, as disintegrating, as empty, as non-self. He steadies his mind upon those dhammas; having steadied his mind upon those dhammas, he directs his mind to the deathless element: "This is peaceful, this is sublime, that is, the stilling of all volitional formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna." Standing there, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, through that very passion for the Dhamma, that very delight in the Dhamma, with the utter destruction of the five lower fetters he becomes one of spontaneous rebirth, due to attain final Nibbāna there, not subject to returning from that world. Just as, bhikkhus, an archer or an archer's apprentice, having practiced upon a straw man or upon a heap of clay, after some time becomes one who shoots far, who shoots unerringly in a flash, and who splits a great body; even so, bhikkhus, a bhikkhu, with the abandoning of pleasure … enters and dwells in the fourth jhāna. Whatever exists there pertaining to form, to feeling … not subject to returning from that world. When it was said: "Bhikkhus, I say that the destruction of the taints occurs in dependence on the fourth jhāna," it was with reference to this that this was said.
When it was said: "Bhikkhus, I say that the destruction of the taints occurs in dependence on the jhāna of the sphere of the infinity of space," with reference to what was this said? Here, bhikkhus, a bhikkhu, with the complete transcending of perceptions of form, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [aware that] "space is infinite," enters and dwells in the sphere of the infinity of space. Whatever exists there pertaining to feeling, to perception, to volitional formations, or to consciousness, he contemplates those dhammas as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as affliction, as alien, as disintegrating, as empty, as non-self. He steadies his mind upon those dhammas; having steadied his mind upon those dhammas, he directs his mind to the deathless element: "This is peaceful, this is sublime, that is, the stilling of all volitional formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna." Standing there, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, through that very passion for the Dhamma, that very delight in the Dhamma, with the utter destruction of the five lower fetters he becomes one of spontaneous rebirth, due to attain final Nibbāna there, not subject to returning from that world. Just as, bhikkhus, an archer or an archer's apprentice, having practiced upon a straw man or upon a heap of clay, after some time becomes one who shoots far, who shoots unerringly in a flash, and who splits a great body; even so, bhikkhus, a bhikkhu, with the complete transcending of perceptions of form, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [aware that] "space is infinite," enters and dwells in the sphere of the infinity of space. Whatever exists there pertaining to feeling, to perception … not subject to returning from that world. When it was said: "Bhikkhus, I say that the destruction of the taints occurs in dependence on the sphere of the infinity of space," it was with reference to this that this was said.
"Bhikkhus, … in dependence on the sphere of the infinity of consciousness (viññāṇañcāyatana) …" When it was said: "Bhikkhus, I say that the destruction of the taints occurs in dependence on the sphere of nothingness (ākiñcaññāyatana)," with reference to what was this said? Here, bhikkhus, a bhikkhu, with the complete transcending of the sphere of the infinity of consciousness, [aware that] "there is nothing," enters and dwells in the sphere of nothingness. Whatever exists there pertaining to feeling, to perception, to volitional formations, or to consciousness, he contemplates those dhammas as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as affliction, as alien, as disintegrating, as empty, as non-self. He steadies his mind upon those dhammas; having steadied his mind upon those dhammas, he directs his mind to the deathless element: "This is peaceful, this is sublime, that is, the stilling of all volitional formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna." Standing there, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, through that very passion for the Dhamma, that very delight in the Dhamma, with the utter destruction of the five lower fetters he becomes one of spontaneous rebirth, due to attain final Nibbāna there, not subject to returning from that world. Just as, bhikkhus, an archer or an archer's apprentice, having practiced upon a straw man or upon a heap of clay, after some time becomes one who shoots far, who shoots unerringly in a flash, and who splits a great body; even so, bhikkhus, a bhikkhu, with the complete transcending of the sphere of the infinity of consciousness, [aware that] "there is nothing," enters and dwells in the sphere of nothingness. Whatever exists there pertaining to feeling, to perception, to volitional formations, or to consciousness, he contemplates those dhammas as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as affliction, as alien, as disintegrating, as empty, as non-self. He steadies his mind upon those dhammas; having steadied his mind upon those dhammas, he directs his mind to the deathless element: "This is peaceful, this is sublime, that is, the stilling of all volitional formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna." Standing there, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, through that very passion for the Dhamma, that very delight in the Dhamma, with the utter destruction of the five lower fetters he becomes one of spontaneous rebirth, due to attain final Nibbāna there, not subject to returning from that world. When it was said: "Bhikkhus, I say that the destruction of the taints occurs in dependence on the sphere of nothingness," it was with reference to this that this was said. Thus, bhikkhus, as far as attainments accompanied by perception extend, just so far does penetration to final knowledge (aññā) extend. But as for these two bases (āyatana) that depend on these [attainments] — the attainment of the sphere of neither perception nor non-perception, and the cessation of perception and feeling (saññāvedayitanirodha) — I say that these should be rightly explained by bhikkhus who are meditators, skilled in attainment and skilled in emerging from attainment, after they have attained them and emerged from them.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.