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of growth, increase, and development. The Seventh. 8. The First Discourse on Concentration Then many monks approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those monks said to the Blessed One: "Is it possible, venerable sir, for a monk to attain such a concentration that he is not percipient of earth as earth, not percipient of water as water, not percipient of fire as fire, not percipient of wind as wind, not percipient of the dimension of infinite space as the dimension of infinite space, not percipient of the dimension of infinite consciousness as the dimension of infinite consciousness, not percipient of the dimension of nothingness as the dimension of nothingness, not percipient of the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, not percipient of this world as this world, not percipient of the other world as the other world, and not percipient of what is seen, heard, sensed, cognized, attained, sought, or explored by the mind, yet still be percipient?" "It is possible, monks, for a monk to attain such a concentration that he is not percipient of earth as earth... and not percipient of what is seen, heard, sensed, cognized, attained, sought, or explored by the mind, yet still be percipient." "But how, venerable sir, is it possible for a monk to attain such a concentration that he is not percipient of earth as earth... and not percipient of what is seen, heard, sensed, cognized, attained, sought, or explored by the mind, yet still be percipient?" "Here, monks, a monk is thus percipient: ‘This is peaceful, this is sublime, namely, the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ It is in this way, monks, that a monk can attain such a concentration..." A gain of concentration such that he would not perceive earth as earth, nor water as water, nor fire as fire, nor wind as wind, nor the dimension of infinite space as the dimension of infinite space, nor the dimension of infinite consciousness as the dimension of infinite consciousness, nor the dimension of nothingness as the dimension of nothingness, nor the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, nor this world as this world, nor the other world as the other world, nor would he perceive that which is seen, heard, sensed, cognized, attained, sought, or mentally investigated; yet he would be perceiving. The Eighth. 9. The Second Discourse on Concentration 19. There the Blessed One addressed the bhikkhus, saying: "Bhikkhus!" "Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One spoke thus: "Is it possible, bhikkhus, for a bhikkhu to attain such a concentration that he would not perceive earth as earth, nor water as water, nor fire as fire, nor wind as wind, nor the dimension of infinite space as the dimension of infinite space, nor the dimension of infinite consciousness as the dimension of infinite consciousness, nor the dimension of nothingness as the dimension of nothingness, nor the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, nor this world as this world, nor the other world as the other world, nor would he perceive that which is seen, heard, sensed, cognized, attained, sought, or mentally investigated; yet he would be perceiving?" "Our teachings, Venerable sir, have the Blessed One as their root, the Blessed One as their guide, the Blessed One as their refuge. It would be good, Venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard from the Blessed One, the bhikkhus will remember it." "In that case, bhikkhus, listen, attend carefully; I will speak." "Yes, Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One spoke thus: "It is possible, bhikkhus, for a bhikkhu to attain such a concentration that he would not perceive earth as earth, nor water as water, nor fire as fire, nor wind as wind, nor the dimension of infinite space as the dimension of infinite space, nor the dimension of infinite consciousness as the dimension of infinite consciousness, nor the dimension of nothingness as the dimension of nothingness, nor the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, nor this world as this world, nor the other world as the other world, nor would he perceive that which is seen, heard, sensed, cognized, attained, sought, or mentally investigated; attained, per sought, investigated by the mind, there too he would not be percipient; yet he would be percipient.” “How then, venerable sir, could a monk attain such a concentration that he would not be percipient of earth as earth… and of what is seen, heard, sensed, cognized, attained, sought, investigated by the mind, there too he would not be percipient; yet he would be percipient?” “Here, monks, a monk is thus percipient: ‘This is peaceful, this is sublime, namely, the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ In this way, monks, a monk could attain such a concentration that he would not be percipient of earth as earth… and of what is seen, heard, sensed, cognized, attained, sought, investigated by the mind, there too he would not be percipient; yet he would be percipient.” The Ninth. 10. The Third Discourse on Concentration Then, a number of monks approached Venerable Sāriputta. Having approached, they exchanged greetings with Venerable Sāriputta. Having concluded the courteous and memorable talk, they sat down to one side. Seated to one side, those monks said to Venerable Sāriputta: “Could it be, friend Sāriputta, that a monk might attain such a concentration that he would not be percipient of earth as earth… and of what is seen, heard, sensed, cognized, attained, sought, investigated by the mind, there too he would not be percipient; yet he would be percipient?” “It could be, friend, that a monk might attain such a concentration that he would not be percipient of earth as earth… and of what is seen, heard, sensed, cognized, attained, sought, investigated by the mind, there too he would not be percipient; yet he would be percipient.” “How then, friend Sāriputta, could a monk attain such a concentration that he would not be percipient of earth as earth… what is seen, heard, sensed, cognized, attained, sought, pondered by the mind—even there he would not be percipient; yet he would be percipient?” “Here, friends, a monk is thus percipient: ‘This is peaceful, this is sublime, namely, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ In this way, friends, a monk might attain such a concentration that he would not be percipient of earth as earth… (and so on)… what is seen, heard, sensed, cognized, attained, sought, pondered by the mind—even there he would not be percipient; yet he would be percipient.” The Tenth. 11. The Fourth Concentration Sutta 21. Thereupon, Venerable Sāriputta addressed the monks: “Might it be, friends, that a monk attains such a concentration that he would not be percipient of earth as earth, nor of water as water, nor of fire as fire, nor of wind as wind, nor of the dimension of infinite space as the dimension of infinite space, nor of the dimension of infinite consciousness as the dimension of infinite consciousness, nor of the dimension of nothingness as the dimension of nothingness, nor of the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, nor of this world as this world, nor of the other world as the other world, what is seen, heard, sensed, cognized, attained, sought, pondered by the mind—even there he would not be percipient; yet he would be percipient?” “From afar, friends, we would come to Venerable Sāriputta to understand the meaning of this statement. It would be good if Venerable Sāriputta himself would explain the meaning of this statement. Having heard from Venerable Sāriputta, the monks will remember it.” “Then, friends, listen, attend carefully; I will speak.” “Yes, friend,” those monks replied to Venerable Sāriputta. Venerable Sāriputta said this: “It might be, friends, that a monk attains such a concentration A mastery of concentration such that he would not perceive earth as earth... whatever is seen, heard, sensed, cognized, attained, sought, pondered by the mind, even there he would not perceive; yet he would be perceiving. "How then, friend, could a monk attain such a mastery of concentration, such that he would not perceive earth as earth... whatever is seen, heard, sensed, cognized, attained, sought, pondered by the mind, even there he would not perceive; yet he would be perceiving?" "Here, friend, a monk perceives thus: 'This is peaceful, this is sublime, namely, the calming of all fabrications, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.' Thus, friend, could a monk attain such a mastery of concentration, such that he would not perceive earth as earth, nor water as water, nor fire as fire, nor air as air, nor the dimension of infinite space as the dimension of infinite space, nor the dimension of infinite consciousness as the dimension of infinite consciousness, nor the dimension of nothingness as the dimension of nothingness, nor the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, nor this world as this world, nor the other world as the other world, whatever is seen, heard, sensed, cognized, attained, sought, pondered by the mind, even there he would not perceive; yet he would be perceiving."