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enters and dwells in the dimension of infinite consciousness. Even one with such a perception, friends, does not experience that dimension. Again, further, friends, a monk, by completely transcending the dimension of infinite consciousness, (thinking) ‘there is nothing,’ enters and dwells in the dimension of nothingness. Even one with such a perception, friends, does not experience that dimension. “Once, friends, I was dwelling in Saketa, in the Añjana Wood, at the Deer Park. Then, friends, the bhikkhuni Jaṭilavāsikā approached me; having approached and paid homage to me, she stood to one side. Standing to one side, friends, the bhikkhuni Jaṭilavāsikā said this to me: ‘Venerable Ānanda, this concentration which is neither inclined nor disinclined, nor maintained by forceful suppression of formations, but stands due to liberation, is content due to standing, is not agitated due to being content. Venerable Ānanda, what fruit has this concentration been declared by the Blessed One to have?’ “When this was said, I, friends, said this to the bhikkhuni Jaṭilavāsikā: ‘Sister, this concentration which is neither inclined nor disinclined, nor maintained by forceful suppression of formations, but stands due to liberation, is content due to standing, is not agitated due to being content. Sister, this concentration has been declared by the Blessed One to have the fruit of gnosis.’ Even one with such a perception, friends, does not experience that dimension.” The Sixth. 7. The Discourse on the Cosmologists 38. Then two cosmologists The brahmins approached the Blessed One. Having approached, they exchanged greetings with the Blessed One. Having concluded their courteous and memorable talk, they sat down to one side. Seated to one side, those brahmins said this to the Blessed One: "Master Gotama, Pūraṇa Kassapa claims omniscience and omnivision, an unreserved knowledge and vision – ‘Whether I am walking or standing, sleeping or awake, knowledge and vision are constantly and continuously present to me.’ He says this: ‘I dwell knowing and seeing the infinite world with infinite knowledge.’ And this, Master Gotama, the Nigaṇṭha Nāṭaputta, claims omniscience and omnivision, an unreserved knowledge and vision – ‘Whether I am walking or standing, sleeping or awake, knowledge and vision are constantly and continuously present to me.’ He also says this: ‘I dwell knowing and seeing the infinite world with infinite knowledge.’ Of these two teachers of knowledge, Master Gotama, these two who contradict each other, who speaks the truth and who speaks falsehood?" "Enough, brahmins! Let that be – ‘Of these two teachers of knowledge, these two who contradict each other, who speaks the truth and who speaks falsehood.’ I shall teach you the Dhamma, brahmins. Listen to it, attend carefully; I shall speak." "Yes, Master," those brahmins replied to the Blessed One. The Blessed One said this: "Just as, brahmins, four men standing in the four directions, endowed with supreme speed and supreme stride. They might be endowed with such speed, just as a strong-bowed archer, trained, skilled, practiced, could easily and effortlessly shoot an arrow across a palm-tree's shadow." would pass beyond; and by such a journey, just as a man standing in the east ocean, or the west ocean, or in the east direction, might say this: ‘I will reach the end of the world by traveling.’ He, without eating, drinking, chewing, tasting, without urinating, defecating, without dispelling sleep and weariness, living for a hundred years, traveling for a hundred years, would die in the midst of his journey, without having reached the end of the world. Then a man standing in the west direction… then in the north direction… then in the south direction, might say this: ‘I will reach the end of the world by traveling.’ He, without eating, drinking, chewing, tasting, without urinating, defecating, without dispelling sleep and weariness, living for a hundred years, traveling for a hundred years, would die in the midst of his journey, without having reached the end of the world. For what reason? I do not say, brahmin, that the end of the world can be known, seen, or reached by such a journey. Nor do I say, brahmin, that there is an end to suffering without having reached the end of the world. These five, brahmin, sense-pleasures are called ‘the world’ in the Noble Discipline. Which five? Forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual desire, and exciting lust; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body, desirable, agreeable, pleasing, lovely, connected with sensual desire, and exciting lust; these five sense-pleasures, brahmin, are called ‘the world’ in the Noble Discipline. Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, and filled with rapture and happiness. This is called, brahmin, ‘a monk having come to the end of the world, dwelling at the end of the world.’ Others might say of him: ‘He too is included in the world, he too is not released from the world.’ Indeed, Brahmins, I too say this: ‘This one is still encompassed by the world, this one is not yet freed from the world.’ Furthermore, Brahmins, a monk, with the calming of initial and sustained thought... enters and abides in the second jhāna... the third jhāna... the fourth jhāna. This one is called, Brahmins, ‘a monk who has reached the world's end, who abides at the world's end’. Others say of him thus: ‘This one is still encompassed by the world, this one is not yet freed from the world.’ Indeed, Brahmins, I too say this: ‘This one is still encompassed by the world, this one is not yet freed from the world.’ Furthermore, Brahmins, 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 abides in the dimension of infinite space. This one is called, Brahmins, ‘a monk who has reached the world's end, who abides at the world's end’. Others say of him thus: ‘This one is still encompassed by the world, this one is not yet freed from the world.’ Indeed, Brahmins, I too say this: ‘This one is still encompassed by the world, this one is not yet freed from the world.’ Furthermore, Brahmins, a monk, by completely transcending the dimension of infinite space, thinking ‘consciousness is infinite,’ enters and abides in the dimension of infinite consciousness... by completely transcending the dimension of infinite consciousness, thinking ‘there is nothing,’ enters and abides in the dimension of nothingness... by completely transcending the dimension of nothingness, enters and abides in the dimension of neither perception nor non-perception. This one is called, Brahmins, ‘a monk who has reached the world's end, who abides at the world's end’. Others say of him thus: ‘This one is still encompassed by the world, this one is not yet freed from the world.’ Indeed, Brahmins, I too say this: ‘This one is still encompassed by the world, this one is not yet freed from the world.’ Furthermore, Brahmins, a monk, by completely transcending the dimension of neither perception nor non-perception, enters and abides in the cessation of perception and feeling. And having seen with wisdom, his defilements are destroyed. This is called, brahmin, 'a monk who has reached the world's end, dwells at the world's end, crossed over attachment in the world.' The seventh. 8. The Discourse on the Battle of Devas and Asuras 39. Formerly, bhikkhus, a battle between devas and asuras was arrayed. And in that battle, bhikkhus, the asuras won, the devas were defeated. And the defeated devas, bhikkhus, retreated facing north, the asuras pursued. Then, bhikkhus, it occurred to the devas – 'The asuras are indeed pursuing. What if we were to fight the asuras a second time?' A second time, bhikkhus, the devas fought the asuras. A second time, bhikkhus, the asuras indeed won, the devas were defeated. And the defeated devas, bhikkhus, retreated facing north, the asuras pursued. Then, bhikkhus, it occurred to the devas – 'The asuras are indeed pursuing. What if we were to fight the asuras a third time?' A third time, bhikkhus, the devas fought the asuras. A third time, bhikkhus, the asuras indeed won, the devas were defeated. And the defeated devas, bhikkhus, frightened, entered their city of devas. And to the devas who had entered the city of devas, bhikkhus, it occurred – 'Now we are dwelling in a state of fear and seeking refuge, unable to do anything against the asuras.' And to the asuras, bhikkhus, it occurred – 'Now the devas are dwelling in a state of fear and seeking refuge, unable to do anything against us.' Formerly, bhikkhus, a battle between devas and asuras was arrayed. And in that battle, bhikkhus, the devas won, the asuras were defeated. And the defeated asuras, bhikkhus, retreated facing south, the devas pursued. Then, bhikkhus, to the asuras And it occurred to them: 'The devas are indeed attacking. What if we were to fight the devas a second time?' A second time, monks, the asuras fought the devas. A second time, monks, the devas won, the asuras were defeated. And defeated, monks, the asuras fled, facing south, the devas pursued them. Then, monks, it occurred to the asuras: 'The devas are indeed attacking. What if we were to fight the devas a third time?' A third time, monks, the asuras fought the devas. A third time, monks, the devas won, the asuras were defeated. And defeated, monks, the asuras, frightened, entered the city of the asuras. And to the asuras who had entered the city of the asuras, monks, it occurred: 'Now we dwell in a state of fear and refuge, unassailable by the devas.'