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a noble disciple reflects thus: ‘Whatever sensual pleasures seen in this life, and whatever sensual pleasures in the next life; whatever perceptions of sensual pleasures seen in this life, and whatever perceptions of sensual pleasures in the next life; whatever forms seen in this life, and whatever forms in the next life; whatever perceptions of forms seen in this life, and whatever perceptions of forms in the next life; and whatever perception of the imperturbable, and whatever perception of the dimension of nothingness – all are perceptions. Where these cease without remainder, that is peaceful, that is sublime – namely, the dimension of neither perception nor non-perception.’ For him, thus practicing, dwelling much in this, the mind becomes confident in that dimension. When there is clear confidence, one enters the dimension of neither perception nor non-perception in this very life, or is liberated by wisdom after the body's breaking up, beyond death. This is a possibility, that one's consciousness conducive to that will go to the dimension of neither perception nor non-perception. This, bhikkhus, is called the path suitable for the dimension of neither perception nor non-perception. 71. When this was said, Venerable Ānanda said to the Blessed One: – ‘‘Here, Venerable Sir, a monk practices thus – ‘May it not be, may it not be mine; it will not be, it will not be mine; what exists, what has come to be – that I abandon.’ Thus he attains equanimity. Would that monk, Venerable Sir, attain final Nibbāna or not attain final Nibbāna?’’ ‘‘Herein, Ānanda, some monk would attain final Nibbāna, some monk would not attain final Nibbāna.’’ ‘‘What, Venerable Sir, is the reason, what is the cause whereby some monk would attain final Nibbāna, some monk would not attain final Nibbāna?’’ ‘‘Herein, Ānanda, a monk practices thus – ‘May it not be, may it not be mine; it will not be, it will not be mine; what exists, what has come to be – that I abandon.’ Thus he attains equanimity. He delights in that equanimity, he speaks highly of it, he clings to it and remains. As he delights in that equanimity, speaks highly of it, clings to it and remains, his consciousness becomes dependent on it, it becomes an object of clinging. A monk with clinging, Ānanda, does not attain final Nibbāna.’’ ‘‘Where then, Venerable Sir, does that monk cling when he clings?’’ ‘‘To the sphere of neither perception nor non-perception, Ānanda.’’ ‘‘Indeed, Venerable Sir, that monk clings to the highest form of clinging when he clings?’’ ‘‘Indeed, Ānanda, that monk clings to the highest form of clinging when he clings. For this, Ānanda, is the highest form of clinging – namely, the sphere of neither perception nor non-perception.’’ 72. ‘‘Herein, Ānanda, a monk practices thus – ‘May it not be, may it not be mine; it will not be, it will not be mine; what exists, what has come to be – that I abandon.’ Thus he attains equanimity. He does not delight in that equanimity, he does not speak highly of it, he does not cling to it and remain. As he does not delight in that equanimity, does not speak highly of it, does not cling to it and remain, his consciousness does not become dependent on it, it does not become an object of clinging. A monk without clinging, Ānanda, attains final Nibbāna.’’ 73. ‘‘Wonderful, Venerable Sir, amazing, Venerable Sir! Indeed, by relying on one thing after another, our... Earlier, venerable sir, the Blessed One declared the crossing of the flood. But what, venerable sir, is the noble liberation? Here, Ānanda, a noble disciple reflects thus: ‘Whatever sensual pleasures are seen in this life, whatever sensual pleasures are in future lives; whatever perceptions of sensual pleasures are seen in this life, whatever perceptions of sensual pleasures are in future lives; whatever forms are seen in this life, whatever forms are in future lives; whatever perceptions of forms are seen in this life, whatever perceptions of forms are in future lives; whatever perception of the imperturbable, whatever perception of the dimension of nothingness, whatever perception of the dimension of neither perception nor non-perception – this is identity, as far as identity extends. This is the deathless, that is, the liberation of the mind through non-clinging. Thus, Ānanda, has the path conducive to the imperturbable been taught by me, the path conducive to the dimension of nothingness has been taught, the path conducive to the dimension of neither perception nor non-perception has been taught, the crossing of the flood by relying on reliance has been taught, the noble liberation has been taught. Whatever a teacher, out of compassion and wishing for the welfare of his disciples, should do, that has been done by me for you. These, Ānanda, are roots of trees; these are empty dwellings. Meditate, Ānanda, do not be heedless, do not be remorseful later. This is our instruction to you.’ This the Blessed One said. Delighted, Venerable Ānanda rejoiced in the Blessed One’s words. The Discourse on the Path Conducive to the Imperturbable, the sixth, is finished. 7. The Discourse to Gaṇaka-Moggallāna 74. Thus have I heard – On one occasion the Blessed One was staying at Sāvatthī, in the Eastern Park, in Migāra’s Mother’s Palace. Then the brahmin Gaṇaka-Moggallāna approached the Blessed One; having approached, he exchanged greetings with the Blessed One. When they had concluded their courteous and amiable talk, he sat down to one side. Seated to one side, the brahmin Gaṇaka-Moggallāna said to the Blessed One – ‘‘Just as, Master Gotama, for this Migāra’s Mother’s Palace, a gradual training, a gradual performance, a gradual practice is seen, that is – up to even for these brahmins, whose bodies are at the last step, there is seen, good Gotama, a gradual training, a gradual practice, a gradual path, that is, in recitation. Even for these archers, there is seen, good Gotama, a gradual training, a gradual practice, a gradual path, that is, in archery. Even for us calculators, who live by counting, there is seen, good Gotama, a gradual training, a gradual practice, a gradual path, that is, in reckoning. For we, good Gotama, having obtained a pupil, first teach him to count thus: 'one one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.' We count up to a hundred, good Gotama, and we count even more. Is it possible, good Gotama, to declare in this Dhamma and Discipline a gradual training, a gradual practice, a gradual path, in the same way? 75. "It is possible, brahmin, to declare in this Dhamma and Discipline a gradual training, a gradual practice, a gradual path. Just as, brahmin, a skilled horse-trainer, having obtained a fine thoroughbred, first trains it in the bit, and then trains it further; even so, brahmin, the Tathāgata, having obtained a person to be tamed, first trains him thus: 'Come, monk, be virtuous, dwell restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, undertake and train in the training rules.' "When, brahmin, the monk is virtuous, dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, undertakes and trains in the training rules, then the Tathāgata trains him further: 'Come, monk, be a guardian of the doors of the senses, seeing a form with the eye, do not grasp at its general appearance, do not grasp at its details. Because of which, if the eye-faculty were unrestrained, evil unwholesome states such as covetousness and distress might flow in upon him, for the restraint of that, he practices restraint, he guards the eye-faculty, he undertakes the restraint of the eye-faculty. while it dwells unrestrained, evil, unwholesome states of covetousness and distress might flow in upon it. For its restraint, practice! Guard the eye faculty, practice restraint in the eye faculty. Having heard a sound with the ear… Having smelled a scent with the nose… Having tasted a flavor with the tongue… Having touched a tangible with the body… Having cognized a mental phenomenon with the mind, do not grasp at its general appearance, nor at its specific features. For whatsoever reason, while this mind faculty dwells unrestrained, evil, unwholesome states of covetousness and distress might flow in upon it. For its restraint, practice! Guard the mind faculty, practice restraint in the mind faculty.” “When, brahmin, a bhikkhu is a guardian of the doors of the faculties, then the Tathāgata further trains him: ‘Come, bhikkhu, be moderate in eating. Reflecting wisely, you should take food: not for sport, not for indulgence, not for adornment, not for beautification, but only for the maintenance and sustenance of this body, for the cessation of harm, for the support of the holy life— thinking: I will put an end to old feelings, and I will not give rise to new feelings, and there will be for me sustenance, blamelessness, and a comfortable abiding.’” “When, brahmin, a bhikkhu is moderate in eating, then the Tathāgata further trains him: ‘Come, bhikkhu, be devoted to wakefulness. During the day, by walking and sitting, purify your mind from obstructive states. During the first watch of the night, by walking and sitting, purify your mind from obstructive states. During the middle watch of the night, you should lie down on your right side in the lion’s posture, placing one foot on the other, mindful and clearly comprehending, having fixed your mind on the perception of rising. During the last watch of the night, having arisen, by walking and sitting, purify your mind from obstructive states.’” “When, brahmin, a bhikkhu is devoted to wakefulness, then the Tathāgata further trains him: ‘Come, bhikkhu, be endowed with mindfulness and clear comprehension…” Be one who has come. When going forward, when returning, acting with clear comprehension.