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one enters and dwells in the cessation of perception and feeling. This is the eighth liberation. And there, my disciples, many dwell having attained the perfection of the ultimate supernormal knowledge. 249. Furthermore, Udayi, the practice has been declared by me to my disciples, by practicing which my disciples develop the eight spheres of mastery. One, having perception of form internally, sees external forms, small, beautiful or ugly. 'Having overcome them, I know, I see'— thus is his perception. This is the first sphere of mastery. One, having perception of form internally, sees external forms, large, beautiful or ugly. 'Having overcome them, I know, I see'— thus is his perception. This is the second sphere of mastery. One, having no perception of form internally, sees external forms, small, beautiful or ugly. 'Having overcome them, I know, I see'— thus is his perception. This is the third sphere of mastery. One, having no perception of form internally, sees external forms, large, beautiful or ugly. 'Having overcome them, I know, I see'— thus is his perception. This is the fourth sphere of mastery. One, having no perception of form internally, sees external forms, blue, of blue color, of blue appearance, of blue luster. Just as, for example, a blue lotus, A flower, blue, of blue color, of blue appearance, of blue luster, just as a Benares cloth, well-smoothed on both sides, blue, of blue color, of blue appearance, of blue luster; even so, one, having the perception of formlessness internally, sees external forms that are blue, of blue color, of blue appearance, of blue luster. 'Having overcome them, I know, I see,' thus is his perception. This is the fifth sphere of mastery. One, having the perception of formlessness internally, sees external forms that are yellow, of yellow color, of yellow appearance, of yellow luster. Just as a kaṇikāra flower, yellow, of yellow color, of yellow appearance, of yellow luster, or just as a Benares cloth, well-smoothed on both sides, yellow, of yellow color, of yellow appearance, of yellow luster; even so, one, having the perception of formlessness internally, sees external forms that are yellow, of yellow color, of yellow appearance, of yellow luster. 'Having overcome them, I know, I see,' thus is his perception. This is the sixth sphere of mastery. One, having the perception of formlessness internally, sees external forms that are red, of red color, of red appearance, of red luster. Just as a bandhujīvaka flower, red, of red color, of red appearance, of red luster, or just as a Benares cloth, well-smoothed on both sides, red, of red color, of red appearance, of red luster; even so, one, having the perception of formlessness internally, sees external forms that are red, of red color, of red appearance, of red luster. 'Having overcome them, I know, I see,' thus is his perception. This is the seventh sphere of mastery. One, having the perception of formlessness internally, sees external forms that are white, of white color, of white appearance, of white luster. Just as the morning star, white, of white color, of white appearance, of white luster, or just as that cloth Indeed, like a white cloth from Bārāṇasī, well-cleaned on both sides, white, of white color, of white appearance, of white radiance; just so, one, perceiving formlessness internally, sees external forms, white, of white color, of white appearance, of white radiance. He perceives: ‘Having overcome them, I know, I see.’ This is the eighth sphere of mastery. And there, many of my disciples dwell, having attained the perfection of the culmination of supernormal powers. 250. Furthermore, Udayi, the path has been taught by me to my disciples, by following which my disciples develop the ten kasiṇa spheres. One perceives the earth kasiṇa, upwards, downwards, across, without duality, immeasurable. One perceives the water kasiṇa... One perceives the fire kasiṇa... One perceives the wind 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, upwards, downwards, across, without duality, immeasurable. And there, many of my disciples dwell, having attained the perfection of the culmination of supernormal powers. 251. Furthermore, Udayi, the path has been taught by me to my disciples, by following which my disciples develop the four jhānas. Here, Udayi, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, with thinking and pondering, born of seclusion, with rapture and pleasure, enters and dwells in the first jhāna. He drenches, saturates, fills, and pervades this very body with the rapture and pleasure born of seclusion. There is no part of his entire body that is not pervaded by the rapture and pleasure born of seclusion. Just as, Udayi, a skilled bath attendant or his apprentice, having poured bath powder into a brass basin, would moisten it thoroughly with water, so that the bath ball, saturated with moisture, permeated with moisture, moist inside and out, does not leak. debtor. Just so, Udāyi, a monk saturates, permeates, fills, and pervades this very body with the joy and pleasure born of seclusion. There is no part of his entire body that is not pervaded by the joy and pleasure born of seclusion. Again, Udāyi, a monk, with the stilling of applied thought and sustained thought, with the inner tranquility… …he enters and dwells in the second jhāna. He saturates, permeates, fills, and pervades this very body with the joy and pleasure born of concentration. There is no part of his entire body that is not pervaded by the joy and pleasure born of concentration. Just as, Udāyi, there might be a deep lake with a spring of water welling up from within. It would have no inlet for water from the east, nor from the west, nor from the north, nor from the south, and the sky would not supply it with rain from time to time. Yet, from that very lake, a cool stream of water would well up and saturate, permeate, fill, and pervade that very lake with cool water. There would be no part of the entire lake that would not be pervaded by cool water. Just so, Udāyi, a monk saturates, permeates, fills, and pervades this very body with the joy and pleasure born of concentration. There is no part of his entire body that is not pervaded by the joy and pleasure born of concentration. Again, Udāyi, a monk, with the fading away of joy… …he enters and dwells in the third jhāna. He saturates, permeates, fills, and pervades this very body with the pleasure free from joy. There is no part of his entire body that is not pervaded by the pleasure free from joy. Just as, Udāyi, in a pond of blue lotuses, or red lotuses, or white lotuses, some blue lotuses, or red lotuses, or white lotuses, born in the water, grown in the water, remaining submerged in the water, are nourished by the water from within, Or those submerged and nourished, from tip to root, by cool water, are pervaded, permeated, filled, and suffused. Nothing whatsoever of them, whether blue lotuses, or red lotuses, or white lotuses, would be untouched by cool water. Even so, Udāyi, a monk pervades this very body with happiness free from rapture. He pervades, permeates, fills, and suffuses it. Nothing whatsoever of his entire body is untouched by happiness free from rapture. Again, Udāyi, a monk, by abandoning pleasure and pain, and by the prior passing away of joy and sorrow, enters and dwells in the fourth jhāna: neither painful nor pleasant, with purity of mindfulness due to equanimity. He sits pervading this very body with a pure, bright mind. Nothing whatsoever of his entire body is untouched by that pure, bright mind. Just as, Udāyi, a man might sit wrapped from head to foot in a clean white cloth. Nothing whatsoever of his entire body would be untouched by that clean white cloth. Even so, Udāyi, a monk sits pervading this very body with a pure, bright mind. Nothing whatsoever of his entire body is untouched by that pure, bright mind. And among them, many of my disciples dwell, having attained the culmination of supernormal powers. 252. Again, Udāyi, I have taught my disciples a path. Following this path, my disciples understand thus: ‘This body of mine is material, composed of the four great elements, born of mother and father, nourished by rice and porridge, impermanent, subject to rubbing, pressing, breaking up, and scattering. And this consciousness of mine is bound here, tied here.’ Just as, Udāyi, a beryl gem, beautiful, of excellent water, eight-faceted, well-polished, clear, limpid, perfect in all its aspects. And through it is threaded a string, blue, or yellow, or red, or white, or tawny. A man with good sight would then having done that, he would reflect – ‘This indeed is a beryl gem, beautiful, of good origin, eight-faceted, well-cut, clear, pure, perfect in all aspects; in it is threaded a string, blue or yellow or red or white or tawny.’ Even so, Udāyi, the path has been taught by me to my disciples, by following which my disciples thus understand – ‘This body of mine is material, composed of the four great elements, born of mother and father, nourished by rice and gruel, impermanent, subject to rubbing, massaging, breaking up, and disintegration; and this consciousness of mine is bound here, attached here.’ And there, many of my disciples dwell having attained the perfection of supernormal knowledge. 253. Furthermore, Udāyi, the path has been taught by me to my disciples, by following which my disciples create another body from this body, material, mind-made, complete with all limbs and parts, not deficient in faculties. Just as, Udāyi, a man might pull a reed from its sheath; he would think thus – ‘This is the sheath, this is the reed; the sheath is one thing, the reed is another; but the reed has been pulled from the sheath.’ Or again, Udāyi,