[29] Bhikkhus, as far as Kāsi and Kosala extend, as far as the realm of King Pasenadi of Kosala extends, there King Pasenadi of Kosala is declared the foremost. Yet, bhikkhus, even for King Pasenadi of Kosala there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
Bhikkhus, as far as the moon and sun revolve and, shining, light up the quarters, so far extends the thousandfold world. In that thousandfold world there are a thousand moons, a thousand suns, a thousand Sinerus, kings of mountains, a thousand Jambudīpas, a thousand Amaragoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand Great Kings, a thousand heavens of the Four Great Kings, a thousand Tāvatiṃsa heavens, a thousand Yāma heavens, a thousand Tusita heavens, a thousand Brahmā worlds. Bhikkhus, as far as the thousandfold world-system extends, there Mahābrahmā is declared the foremost. Yet, bhikkhus, even for Mahābrahmā there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
There comes a time, bhikkhus, when this world contracts. While the world is contracting, bhikkhus, beings for the most part are bound for the Ābhassara realm. There they exist mind-made, feeding on rapture (pīti), self-luminous, moving through the air, abiding in glory; and they persist there for a long, long time. While the world is contracting, bhikkhus, the Ābhassara devas are declared the foremost. Yet, bhikkhus, even for the Ābhassara devas there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
Bhikkhus, there are these ten kasiṇa bases (kasiṇāyatana). Which ten? One perceives the earth-kasiṇa: above, below, across, non-dual, measureless. One perceives the water-kasiṇa … One perceives the fire-kasiṇa … One perceives the air-kasiṇa … One perceives the blue kasiṇa … One perceives the yellow kasiṇa … One perceives the red kasiṇa … One perceives the white kasiṇa … One perceives the space-kasiṇa … One perceives the consciousness-kasiṇa: above, below, across, non-dual, measureless. These, bhikkhus, are the ten kasiṇa bases. Of these ten kasiṇa bases, bhikkhus, this is the foremost: that one perceives the consciousness-kasiṇa — above, below, across, non-dual, measureless. There are, bhikkhus, beings who are percipient in this way. Yet, bhikkhus, even for beings percipient in this way there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
Bhikkhus, there are these eight bases of mastery (abhibhāyatana). Which eight? Percipient of form (rūpa) internally, one sees forms externally, limited, beautiful or ugly; having mastered them, one is percipient thus: “I know, I see.” This is the first base of mastery.
Percipient of form internally, one sees forms externally, measureless, beautiful or ugly; having mastered them, one is percipient thus: “I know, I see.” This is the second base of mastery.
Not percipient of form internally, one sees forms externally, limited, beautiful or ugly; having mastered them, one is percipient thus: “I know, I see.” This is the third base of mastery.
Not percipient of form internally, one sees forms externally, measureless, beautiful or ugly; having mastered them, one is percipient thus: “I know, I see.” This is the fourth base of mastery.
Not percipient of form internally, one sees forms externally — blue, blue in color, blue in appearance, blue in luminosity. Just as the ummāra flower is blue, blue in color, blue in appearance, blue in luminosity, or just as Bārāṇasī cloth, smoothed on both sides, is blue, blue in color, blue in appearance, blue in luminosity — even so, not percipient of form internally, one sees forms externally, blue, blue in color, blue in appearance, blue in luminosity; having mastered them, one is percipient thus: “I know, I see.” This is the fifth base of mastery.
Not percipient of form internally, one sees forms externally — yellow, yellow in color, yellow in appearance, yellow in luminosity. Just as the kaṇṇikāra flower is yellow, yellow in color, yellow in appearance, yellow in luminosity, or just as Bārāṇasī cloth, smoothed on both sides, is yellow, yellow in color, yellow in appearance, yellow in luminosity — even so, not percipient of form internally, one sees forms externally, yellow, yellow in color, yellow in appearance, yellow in luminosity; having mastered them, one is percipient thus: “I know, I see.” This is the sixth base of mastery.
Not percipient of form internally, one sees forms externally — red, red in color, red in appearance, red in luminosity. Just as the bandhajīvaka flower is red, red in color, red in appearance, red in luminosity, or just as Bārāṇasī cloth, smoothed on both sides, is red, red in color, red in appearance, red in luminosity — even so, not percipient of form internally, one sees forms externally, red, red in color, red in appearance, red in luminosity; having mastered them, one is percipient thus: “I know, I see.” This is the seventh base of mastery.
Not percipient of form internally, one sees forms externally — white, white in color, white in appearance, white in luminosity. Just as the morning star (osadhitārakā) is white, white in color, white in appearance, white in luminosity, or just as Bārāṇasī cloth, smoothed on both sides, is white, white in color, white in appearance, white in luminosity — even so, not percipient of form internally, one sees forms externally, white, white in color, white in appearance, white in luminosity; having mastered them, one is percipient thus: “I know, I see.” This is the eighth base of mastery. These, bhikkhus, are the eight bases of mastery. Of these eight bases of mastery, bhikkhus, this is the foremost: that, not percipient of form internally, one sees forms externally — white, white in color, white in appearance, white in luminosity — and having mastered them, is percipient thus: “I know, I see.” There are, bhikkhus, beings who are percipient in this way. Yet, bhikkhus, even for beings percipient in this way there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
Bhikkhus, there are these four modes of practice (paṭipadā). Which four? Practice that is painful with sluggish direct knowledge; practice that is painful with swift direct knowledge; practice that is pleasant with sluggish direct knowledge; practice that is pleasant with swift direct knowledge. These, bhikkhus, are the four modes of practice. Of these four modes of practice, bhikkhus, this is the foremost: practice that is pleasant with swift direct knowledge. There are, bhikkhus, beings who practice in this way. Yet, bhikkhus, even for beings practicing in this way there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
Bhikkhus, there are these four perceptions (saññā). Which four? One perceives the limited; one perceives the exalted; one perceives the measureless; one perceives the base of nothingness: “There is nothing.” These, bhikkhus, are the four perceptions. Of these four perceptions, bhikkhus, this is the foremost: that one perceives the base of nothingness: “There is nothing.” There are, bhikkhus, beings who are percipient in this way. Yet, bhikkhus, even for beings percipient in this way there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
Bhikkhus, this is the foremost of outside speculative views, namely: “I might not be, and it might not be mine; I shall not be, and it will not be mine.” Of one holding such a view, bhikkhus, this may be expected: whatever non-repulsion he has toward existence will not be present in him, and whatever repulsion he has toward the cessation of existence will not be present in him. There are, bhikkhus, beings who hold such a view. Yet, bhikkhus, even for beings holding such a view there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
There are, bhikkhus, some ascetics and brahmins who proclaim supreme purification of the spirit (yakkha). Of those who proclaim supreme purification of the spirit, bhikkhus, this is the foremost: that, having completely transcended the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. They teach the Dhamma for the direct knowledge of that, for the realization of that. There are, bhikkhus, beings who assert thus. Yet, bhikkhus, even for beings asserting thus there is indeed alteration, there is change. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted even with that; being disenchanted with that, he becomes dispassionate toward the foremost, not to speak of the inferior.
There are, bhikkhus, some ascetics and brahmins who proclaim supreme Nibbāna in this very life. Of those who proclaim supreme Nibbāna in this very life, bhikkhus, this is the foremost: liberation through non-clinging, having known as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases of contact (phassāyatana). Bhikkhus, though I assert thus and declare thus, some ascetics and brahmins misrepresent me with what is untrue, hollow, false, and contrary to fact: “The ascetic Gotama does not declare the full understanding of sensual pleasures; he does not declare the full understanding of forms; he does not declare the full understanding of feelings (vedanā).” But, bhikkhus, I do declare the full understanding of sensual pleasures, I declare the full understanding of forms, and I declare the full understanding of feelings; and, hungerless, quenched, become cool, I declare final Nibbāna through non-clinging in this very life.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.