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feeding on joy, self-luminous, moving through space, abiding in beauty for a long, long time. When the world contracts, monks, the Ābhassara gods are declared chief. But even for the Ābhassara gods, monks, there is change, there is alteration. Seeing thus, monks, the instructed noble disciple becomes disenchanted with that. Being disenchanted with that, he becomes dispassionate towards the foremost, how much more so towards the inferior. These, monks, are the ten kasiṇa bases. Which ten? One perceives the earth kasiṇa, above, below, across, non-dual, 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, above, below, across, non-dual, immeasurable. These, monks, are the ten kasiṇa bases. This, monks, is the foremost of these ten kasiṇa bases: that one perceives the consciousness kasiṇa, above, below, across, non-dual, immeasurable. But there are, monks, beings with such a perception. But even for beings with such a perception, monks, there is change, there is alteration. Seeing thus, monks, the instructed noble disciple becomes disenchanted with that. Being disenchanted with that, he becomes dispassionate towards the foremost, how much more so towards the inferior. These are, monks, the eight masteries. Which eight? One, internally perceiving forms, sees external forms, small, beautiful or ugly; He perceives, 'Having mastered them, I know, I see.' This is the first mastery. One, internally perceiving forms, sees external forms, immeasurable, beautiful or ugly; He perceives, 'Having mastered them, I know, I see.' This is the second mastery. One, internally not perceiving forms, sees external forms, small, beautiful or ugly; He perceives, 'Having mastered them, I know, I see.' This is the third mastery. One, internally not perceiving forms, sees external forms, immeasurable, beautiful or ugly; He perceives, 'Having mastered them, I know, I see.' This is the fourth mastery. One, internally not perceiving forms, sees external forms, blue, blue in color, blue in appearance, blue in luster. Just as a flax flower is blue, blue in color, blue in appearance, blue in luster, or just as a Benares cloth, smooth on both sides, is blue, blue in color, blue in appearance, blue in luster; even so, one, internally not perceiving forms, sees external forms, blue, blue in color, blue in appearance, blue in luster; He perceives, 'Having mastered them, I know, I see.' This is the fifth mastery. One, internally not perceiving forms, sees external forms, yellow, yellow in color, yellow in appearance, yellow in luster. Just as a kanikara flower is yellow, yellow in color, yellow in appearance, yellow in luster, or just as a Benares cloth, smooth on both sides, is yellow, yellow in color, yellow in appearance, yellow in luster; even so, one, internally not perceiving forms, sees external forms, yellow, yellow in color, yellow in appearance, yellow in luster. bright. ‘Having overcome them, I know, I see,’ thus he perceives. This is the sixth sphere of mastery. Within himself, one perceives formlessness. Outside, he sees forms that are red, red in color, red in appearance, red in luster. Just as a bandhujīvaka flower is red, red in color, red in appearance, red in luster; or just as a Bārāṇasī cloth, polished on both sides, is red, red in color, red in appearance, red in luster; even so, within himself, one perceives formlessness. Outside, he sees forms that are red, red in color, red in appearance, red in luster. ‘Having overcome them, I know, I see,’ thus he perceives. This is the seventh sphere of mastery. Within himself, one perceives formlessness. Outside, he sees forms that are white, white in color, white in appearance, white in luster. Just as the morning star is white, white in color, white in appearance, white in luster; or just as a Bārāṇasī cloth, polished on both sides, is white, white in color, white in appearance, white in luster; even so, within himself, one perceives formlessness. Outside, he sees forms that are white, white in color, white in appearance, white in luster. ‘Having overcome them, I know, I see,’ thus he perceives. This is the eighth sphere of mastery. These, bhikkhus, are the eight spheres of mastery. Of these eight spheres of mastery, bhikkhus, this is the foremost: within himself, one perceives formlessness. Outside, he sees forms that are white, white in color, white in appearance, white in luster. ‘Having overcome them, I know, I see,’ thus he perceives. Even beings with such perception, bhikkhus, exist. Even for beings with such perception, bhikkhus, there is change, there is alteration. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with that too. Becoming disenchanted with that, Disenchanted with that, he becomes dispassionate towards the highest, how much more so towards the inferior. These, monks, are four paths. Which four? A painful path with slow comprehension, a painful path with swift comprehension, a pleasant path with slow comprehension, a pleasant path with swift comprehension – These, monks, are the four paths. Of these four paths, monks, this is the foremost: the pleasant path with swift comprehension. There are, monks, beings who practice in this way. Even for beings who practice in this way, monks, there is change, there is alteration. Seeing thus, monks, a well-taught noble disciple becomes disenchanted even with that. Disenchanted with that, he becomes dispassionate towards the highest, how much more so towards the inferior. These, monks, are four perceptions. Which four? One perceives the limited, one perceives the extensive, one perceives the immeasurable, one perceives 'there is nothing' (the dimension of nothingness) – These, monks, are the four perceptions. Of these four perceptions, monks, this is the foremost: one perceives 'there is nothing' (the dimension of nothingness). There are, monks, beings who perceive in this way. Even for beings who perceive in this way, monks, there is change, there is alteration. Seeing thus, monks, a well-taught noble disciple becomes disenchanted even with that. Disenchanted with that, he becomes dispassionate towards the highest, how much more so towards the inferior. Of external views, monks, this is the foremost: 'I might not be, it might not be mine; I shall not be, it shall not be mine.' For one with such a view, monks, this can be expected: 'The non-repulsiveness towards existence that there is, that will not be for him; the repulsiveness towards the cessation of existence that there is, that will not be for him.' There are, monks, beings with such a view. Even for beings with such a view, monks, there is change, there is alteration. Seeing thus, monks, a well-taught noble disciple becomes disenchanted even with that. Disgusted with that, he becomes dispassionate towards the highest, much more so towards the inferior. “There are, bhikkhus, some recluses and brahmins who declare ultimate purification. This is the highest, bhikkhus, among those who declare ultimate purification: that having entirely transcended the dimension of nothingness, one dwells having entered the dimension of neither perception nor non-perception. Having directly known that, for the realization of that, they teach the Dhamma. Even of such speakers, bhikkhus, there are beings. Even for such speaking beings, bhikkhus, there is change, there is alteration. Seeing thus, bhikkhus, the well-taught noble disciple becomes disgusted even with that. Disgusted with that, he becomes dispassionate towards the highest, much more so towards the inferior. “There are, bhikkhus, some recluses and brahmins who declare ultimate Nibbāna in this very life. This is the highest, bhikkhus, among those who declare ultimate Nibbāna in this very life: that having known as it really is the origin and passing away, the gratification, the danger, and the escape of the six bases for contact, there is liberation without clinging. Me, bhikkhus, who speak thus, who declare thus, some recluses and brahmins falsely, vainly, untruthfully, with what is not, accuse: ‘The recluse Gotama does not declare the full understanding of sensual pleasures, does not declare the full understanding of forms, does not declare the full understanding of feelings.’ But I, bhikkhus, declare the full understanding of sensual pleasures, and declare the full understanding of forms, and declare the full understanding of feelings, and declare Nibbāna in this very life, cooled, extinguished, without clinging, fully liberated.” The ninth. 10. The Second Kosala Sutta At one time the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, in Anāthapiṇḍika’s monastery. Now at that time King Pasenadi of Kosala had returned from a battle, victorious in war, having achieved his aim. Then King Pasenadi of Kosala went to the monastery. As far as his vehicle could go, he went by vehicle, then dismounted from the vehicle, and on foot entered the monastery. Now at that time At that time, many bhikkhus were walking in the open air. Then King Pasenadi of Kosala approached those bhikkhus; having approached, he said to those bhikkhus – "Where, venerable sirs, does the Blessed One, the Arahant, the Perfectly Self-Awakened One, now reside? We, venerable sirs, wish to see that Blessed One, the Arahant, the Perfectly Self-Awakened One." "That, great king, is the monastery with the closed door. Go there quietly, without hurrying, enter the porch, cough, and knock on the bolt; the Blessed One will open the door for you." Then King Pasenadi of Kosala, approached that monastery with the closed door, quietly, without hurrying, entered the porch, coughed, and knocked on the bolt. The Blessed One opened the door.