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diligent, ardent, resolute, dwelling, the unliberated mind is liberated, the unexhausted defilements go to exhaustion, and the unreached unsurpassed security from bondage is attained. 20. “Furthermore, householder, a monk, with the calming of initial and sustained application, with internal assurance… enters and dwells in the second jhāna. He reflects thus: ‘This second jhāna too is conditioned, is volitionally produced… attains the unsurpassed security from bondage. “Furthermore, householder, a monk, with the fading away of rapture… enters and dwells in the third jhāna. He reflects thus: ‘This third jhāna too is conditioned, is volitionally produced… attains the unsurpassed security from bondage. “Furthermore, householder, a monk, with the abandoning of pleasure… enters and dwells in the fourth jhāna. He reflects thus: ‘This fourth jhāna too is conditioned, is volitionally produced ...this... attains the unsurpassed security from bondage. Furthermore, again, householder, a monk, with a mind imbued with loving-kindness, dwells pervading one direction, likewise the second, likewise the third, likewise the fourth. Thus, above, below, across, everywhere, in every way, the entire world, with a mind imbued with loving-kindness, vast, exalted, immeasurable, without enmity, without ill-will, he dwells pervading. He thus reflects: ‘This liberation of mind by loving-kindness is conditioned, is volitionally produced. Whatever, indeed, is conditioned, is volitionally produced, that is impermanent, subject to cessation,’ he understands. He, established there... attains the unsurpassed security from bondage. Furthermore, again, householder, a monk, with a mind imbued with compassion... with a mind imbued with appreciative joy... with a mind imbued with equanimity, dwells pervading one direction, likewise the second, likewise the third, likewise the fourth. Thus, above, below, across, everywhere, in every way, the entire world, with a mind imbued with equanimity, vast, exalted, immeasurable, without enmity, without ill-will, he dwells pervading. He thus reflects: ‘This liberation of mind by equanimity is conditioned, is volitionally produced. Whatever, indeed, is conditioned, is volitionally produced, that is impermanent, subject to cessation,’ he understands. He, established there... attains the unsurpassed security from bondage. Furthermore, again, householder, a monk, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, (thinking) ‘space is infinite’, enters and dwells in the dimension of infinite space. He thus reflects: ‘This attainment of the dimension of infinite space is conditioned, is volitionally produced. Whatever, indeed, is conditioned, is volitionally produced, that is impermanent, subject to cessation,’ he understands. Standing there… he attains the unsurpassed security from bondage. Again, householder, a monk, having entirely transcended the sphere of infinite space, abides having entered the sphere of infinite consciousness, thinking: ‘Infinite consciousness.’ He reflects thus: ‘This attainment of the sphere of infinite consciousness is also conditioned, is also volitionally produced. Whatever is conditioned, whatever is volitionally produced, that is impermanent, subject to cessation.’ Thus he understands. Standing there… he attains the unsurpassed security from bondage. Again, householder, a monk, having entirely transcended the sphere of infinite consciousness, abides having entered the sphere of nothingness, thinking: ‘There is nothing.’ He reflects thus: ‘This attainment of the sphere of nothingness is also conditioned, is also volitionally produced. Whatever is conditioned, whatever is volitionally produced, that is impermanent, subject to cessation.’ Thus he understands. Standing there, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, by that passion for Dhamma, by that delight in Dhamma, with the destruction of the five lower fetters, he becomes an apparitional rebirth, there attaining final Nibbāna, not liable to return from that world. This too, householder, is a single Dhamma declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, by dwelling in which, a monk, diligent, ardent, resolute, has his mind unliberated, liberated, his unexhausted taints exhausted, and attains the unsurpassed security from bondage not yet attained. 21. When this was said, the householder Dasama of Aṭṭhakanāgara said to Venerable Ānanda: “Just as, Venerable Ānanda, a man seeking one treasure-trove might at once find eleven treasure-troves; even so, Venerable sir, seeking one door to the Deathless, I have at once found eleven doors to the Deathless for development. Just as, Venerable sir, a man’s house that has eleven doors, if that house were on fire, he could save himself through any one of those doors. Even so, venerable sir, I, through any one of these eleven doors to the Deathless, can save myself. Venerable sir, if other sectarians seek out the teacher's fee for their teachers, why should I not pay homage to Venerable Ānanda?'' Then the householder Dasama of Aṭṭhakanāgara gathered together the monastic communities of Pāṭaliputta and Vesālī, and with his own hands satisfied and appeased them with choice hard and soft foods. He clothed each and every monk with a pair of robes, and he clothed Venerable Ānanda with a set of three robes. And he had five hundred monasteries built for Venerable Ānanda. The Aṭṭhakanāgara Sutta, the second, is finished. 3. The Sekha Sutta 22. Thus have I heard: At one time the Blessed One was staying among theakkas in Kapilavatthu, in the Nigrodha Park. Now at that time, the Sakyans of Kapilavatthu had just built a new assembly hall, which had not yet been occupied by any ascetic or brahmin or any human being. Then the Sakyans of Kapilavatthu approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Sakyans of Kapilavatthu said to the Blessed One: "Here, venerable sir, the Sakyans of Kapilavatthu have just built a new assembly hall, which has not yet been occupied by any ascetic or brahmin or any human being. May the Blessed One, venerable sir, use it first. After the Blessed One has used it first, the Sakyans of Kapilavatthu will use it. That would be for the long-term welfare and happiness of the Sakyans of Kapilavatthu." The Blessed One consented The Blessed One remained silent. Then the Sakyans of Kapilavatthu, knowing the Blessed One's acceptance, rose from their seats, saluted the Blessed One, circumambulated him respectfully, and went to the new assembly hall. Having gone there, they spread the entire assembly hall with mats, arranged seats, set out a water pot, lit an oil lamp, and then went to the Blessed One. Having gone there, they saluted the Blessed One and stood to one side. Standing to one side, the Sakyans of Kapilavatthu said to the Blessed One: "The entire assembly hall, venerable sir, is spread with mats, seats are arranged, a water pot is set out, an oil lamp is lit. Let the Blessed One, venerable sir, do what he deems timely." Then the Blessed One, having put on his lower robe and taken his bowl and outer robe, went with the community of bhikkhus to the assembly hall. Having gone there, he washed his feet, entered the assembly hall, and sat down facing east, leaning against the central pillar. The community of bhikkhus also, having washed their feet, entered the assembly hall and sat down facing east, leaning against the western wall, keeping the Blessed One in front of them. The Sakyans of Kapilavatthu also, having washed their feet, entered the assembly hall and sat down facing west, leaning against the eastern wall, keeping the Blessed One in front of them. Then the Blessed One, having instructed, incited, inspired, and gladdened the Sakyans of Kapilavatthu with a Dhamma talk for much of the night, addressed Venerable Ānanda: "Let the trainee's path of the Sakyans of Kapilavatthu occur to you, Ānanda. My back is aching; I will lie down." "Yes, venerable sir," Venerable Ānanda replied to the Blessed One. Then the Blessed One, having folded his outer robe fourfold, lay down on his right side in the lion's posture, placing one foot over the other. Bearing in mind, mindful, clearly comprehending, having kept in mind the perception of exertion. 23. Then indeed, Venerable Ānanda addressed Mahānāma the Sakyan: "Here, Mahānāma, a noble disciple is endowed with virtue, has guarded doors to the sense faculties, is moderate in eating, is devoted to wakefulness, is endowed with seven good qualities, and obtains at will, without difficulty, without trouble, the four jhānas, which are of the higher mind, a pleasant abiding in this very life. 24. "And how, Mahānāma, is a noble disciple endowed with virtue? Here, Mahānāma, a noble disciple is virtuous, he dwells restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. Thus, Mahānāma, is a noble disciple endowed with virtue. "And how, Mahānāma, does a noble disciple have guarded doors to the sense faculties? Here, Mahānāma, a noble disciple, having seen a form with the eye, does not grasp at its general appearance or its details. Because, if he were to dwell with the eye faculty unguarded, evil unwholesome states of covetousness and displeasure might invade him. For its restraint, he practices, he guards the eye faculty, he undertakes restraint of the eye faculty. Having heard a sound with the ear... having smelled an odor with the nose... having tasted a flavor with the tongue... having felt a tactile sensation with the body... having cognized a mental phenomenon with the mind, he does not grasp at its general appearance or its details.