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For the monk whose taints are destroyed, these are abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. Therefore, the monk whose taints are destroyed is called 'unbound'. Thus, venerable sir, what was said by the Blessed One: "With a blue-black body, with a white covering, the one-axled chariot rolls on; See the unafflicted one coming, whose stream is cut, unbound." "Of this, venerable sir, briefly spoken by the Blessed One, I understand the meaning thus in detail." "It is your gain, householder, well-gained by you, householder! Whose eye of wisdom penetrates the deep word of the Buddha." The Fifth. 6. The Second Kāmabhū Sutta 348. At one time, Venerable Kāmabhū was dwelling in Macchikāsaṇḍa, in the Ambāṭaka Grove. Then Citta the householder approached Venerable Kāmabhū; having approached, he sat down to one side. Sitting to one side, Citta the householder said to Venerable Kāmabhū: "How many formations are there, venerable sir?" "There are three formations, householder: bodily formation, verbal formation, mental formation." "Good, venerable sir!" Citta the householder, having rejoiced in and approved Venerable Kāmabhū's words, asked Venerable Kāmabhū a further question: "But what, venerable sir, is bodily formation, what is verbal formation, what is mental formation?" "In-breaths and out-breaths, householder, are bodily formation." in-breaths and out-breaths are bodily fabrications, thought and examination are verbal fabrications, perception and feeling are mental fabrications.” “Good, venerable sir,” then Citta the householder… …further asked a question: “But why, venerable sir, are in-breaths and out-breaths bodily fabrications? Why are thought and examination verbal fabrications? Why are perception and feeling mental fabrications?” “In-breaths and out-breaths, householder, are physical. These phenomena are bound to the body. Therefore, in-breaths and out-breaths are bodily fabrications. First, householder, one thinks and examines, then one breaks forth into speech. Therefore, thought and examination are verbal fabrications. Perception and feeling are mental. These phenomena are bound to the mind. Therefore, perception and feeling are mental fabrications.” “Good…” …further asked a question: “But how, venerable sir, does the attainment of the cessation of perception and feeling occur?” “It is not, householder, that for a bhikkhu entering the cessation of perception and feeling it occurs to him: ‘I will enter the cessation of perception and feeling,’ or ‘I am entering the cessation of perception and feeling,’ or ‘I have entered the cessation of perception and feeling.’ Rather, his mind has been developed beforehand in such a way that it leads him to that state.” “Good…” …further asked a question: “But for a bhikkhu entering the cessation of perception and feeling, venerable sir, which phenomena cease first? Is it bodily fabrications, or verbal fabrications, or mental fabrications?” “For a bhikkhu entering the cessation of perception and feeling, householder, verbal fabrications cease first, then bodily fabrications, then mental fabrications.” “Good…” …further asked a question: “What is the difference, venerable sir, between one who is dead and passed away, and this bhikkhu who has entered the cessation of perception and feeling?” “For one who is dead and passed away, householder, his bodily fabrications have ceased and subsided, his verbal fabrications have ceased and subsided, his mental fabrications stopped and subsided, life is exhausted, heat is extinguished, faculties are broken up. But as for this monk, householder, who has attained the cessation of perception and feeling, his bodily formation is stopped and subsided, his verbal formation is stopped and subsided, his mental formation is stopped and subsided, life is not exhausted, heat is not extinguished, faculties are clear. This one, householder, who is dead and passed away, and this monk who has attained the cessation of perception and feeling, this is the difference between them.” “Good… (as before) … he asked a further question: “How, venerable sir, does one emerge from the attainment of the cessation of perception and feeling?” “It is not, householder, that for a monk emerging from the attainment of the cessation of perception and feeling, it occurs to him: ‘I will emerge from the attainment of the cessation of perception and feeling,’ or ‘I am emerging from the attainment of the cessation of perception and feeling,’ or ‘I have emerged from the attainment of the cessation of perception and feeling.’ Rather, his mind has been developed in that way beforehand, which leads him to that state.” “Good, venerable sir… (as before) … he asked a further question: “But venerable sir, for a monk emerging from the attainment of the cessation of perception and feeling, which phenomena arise first? Is it bodily formation, or verbal formation, or mental formation?” “For a monk emerging from the attainment of the cessation of perception and feeling, householder, mental formation arises first, then bodily formation, then verbal formation.” “Good… (as before) … he asked a further question: “But venerable sir, how many contacts touch a monk who has emerged from the attainment of the cessation of perception and feeling?” “Indeed, householder, three contacts touch a monk who has emerged from the attainment of the cessation of perception and feeling: the contact of emptiness, the contact of signlessness, the contact of desirelessness.” “Good… (as before) … he asked a further question: “The attainment of the cessation of perception and feeling…” But, venerable sir, for a monk arisen from that, what is his mind inclined to, what is it bent towards, what does it lean upon? Indeed, householder, for a monk arisen from the attainment of the cessation of perception and feeling, his mind is inclined to seclusion, bent towards seclusion, leaning upon seclusion. "Good, venerable sir," so indeed Citta the householder, having rejoiced in and approved of the venerable Kāmabhu's words, asked venerable Kāmabhu a further question: "But, venerable sir, how many things are very helpful for the attainment of the cessation of perception and feeling?" "Indeed, householder, you ask what should have been asked first. Nevertheless, I will explain it to you. Indeed, householder, two things are very helpful for the attainment of the cessation of perception and feeling: tranquility and insight." The Sixth. 7. The Godatta Sutta 349. At one time, the venerable Godatta was staying in Macchikāsaṇḍa, in the Ambāṭaka Grove. Then Citta the householder approached the venerable Godatta; having approached and greeted the venerable Godatta, he sat down to one side. As Citta the householder sat to one side, the venerable Godatta said this to him: "Householder, this immeasurable liberation of mind, and this liberation of mind of no-thingness, and this liberation of mind of emptiness, and this signless liberation of mind— are these things different in meaning and different in expression, or are they one in meaning with only different expressions?" "Venerable sir, there is a way, by which way, these things are different in meaning and different in expression. But, venerable sir, there is a way, by which way, these things are one in meaning with only different expressions." "And what, venerable sir, is the way, by which way, these things are different in meaning and different in expression? Here, venerable sir, a monk dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus, above, below, across, everywhere, in every way, he dwells pervading the entire world with loving-kindness... with a mind imbued, expansive, grown great, immeasurable, without enmity, without ill-will, he dwells pervading. With a mind imbued with compassion… With a mind imbued with appreciative joy… With a mind imbued with equanimity, he dwells pervading one direction. Likewise the second, likewise the third, likewise the fourth. Thus, upwards, downwards, across, everywhere, in all ways, the entire world, he dwells pervading with a mind imbued with equanimity, expansive, grown great, immeasurable, without enmity, without ill-will. This is called, venerable sir, the immeasurable liberation of mind. And what, venerable sir, is the liberation of mind of no-thingness? Here, venerable sir, a monk, having completely transcended the dimension of infinite consciousness, entering upon and dwelling in the dimension of no-thingness, (thinking) ‘there is nothing’. This is called, venerable sir, the liberation of mind of no-thingness. And what, venerable sir, is the liberation of mind of emptiness? Here, venerable sir, a monk, gone to the forest, or gone to the root of a tree, or gone to an empty dwelling, thus reflects: ‘This is empty of self or of what belongs to self.’ This is called, venerable sir, the liberation of mind of emptiness. And what, venerable sir, is the liberation of mind without signs? Here, venerable sir, a monk, by not attending to any signs, entering upon and dwelling in the signless concentration of mind. This is called, venerable sir, the liberation of mind without signs. This, venerable sir, is the way, by which way these phenomena have different meanings and different expressions. And what, venerable sir, is the way, by which way these phenomena have one meaning, but different expressions? Lust, venerable sir, causes limitation; hatred causes limitation; delusion causes limitation. For a monk whose taints are destroyed, these are abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future. As far as, venerable sir, there are immeasurable liberations of mind, the unshakable liberation of mind is declared to be the foremost among them. And that unshakable liberation of mind is empty of lust, empty of hatred,