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I might dwell alone, withdrawn, diligent, ardent, resolute." This was the request for a Dhamma teaching from that monk. Since he, even before, having heard the Dhamma, remained right there, and did not go to practice the ascetic's duty, therefore the Blessed One, having reproved him, saying: "Indeed, some foolish men here only entreat me, and when the Dhamma is taught, they think they should only follow me," but again, since he was endowed with the prerequisite for arahantship, therefore, admonishing him, he said: "Therefore, here, monk, you should train thus: 'My mind within will be steady, well-established. No arisen evil, unwholesome states will overwhelm my mind and remain.' Thus, monk, you should train." But by this admonition of his, merely the basic concentration, which is one-pointedness of mind in the sense of one's own inner self, was stated. Then, to show that "not becoming content with just this much, that very concentration should be developed," he said: "For when, monk, your mind within is steady, well-established, and no arisen evil, unwholesome states overwhelm your mind and remain, then, monk, you should train thus: 'My liberation of mind through loving-kindness will be developed, made much of, made a vehicle, made a basis, established, practiced, well-commenced.' Thus, monk, you should train." Thus, his loving-kindness... Having spoken of development in that way, again it was said: "When, O monk, this concentration of yours is thus developed, made much of, then, O monk, you should develop this basic concentration with initial application and sustained application... and with equanimity." Its meaning is: When, O monk, this basic concentration of yours is thus developed in the way of loving-kindness, then you, not being content with just that much, bringing this basic concentration to the fourfold and fivefold jhānas in other objects as well, should develop it in the manner beginning with initial application and sustained application. And having said this, again, showing that one should develop it in the way of the fourfold and fivefold jhānas in other objects, preceded by compassion and the remaining divine abodes, he said, "When, O monk, this concentration of yours is thus developed, made much of. Then, O monk, you should train thus: 'My liberation of mind through compassion...'" Having thus shown the development in the way of the fourfold and fivefold jhānas, preceded by loving-kindness, again, to show that which is preceded by contemplation of the body, having said, "When, O monk, this concentration of yours is thus developed, made much of, then, O monk, you should train thus: 'I will dwell contemplating the body in the body...'" and then, "When, O monk, this concentration of yours is thus developed, well-developed, then, O monk, wherever you walk, you will walk at ease; wherever you stand, you will stand at ease; wherever you sit, you will sit at ease; wherever you lie down, you will lie down at ease," he concluded the teaching with the pinnacle of arahantship. Therefore, loving-kindness and the others are associated with the three and four jhānas, but equanimity is to be understood as associated with the remaining one jhāna. And similarly, it is explained in the Abhidhamma (Dhammasaṅgaṇī 251 onwards; Vibhaṅga 673 onwards). 273. Thus, even for these, existing in two ways, as associated with the three and four jhānas, and as associated with the remaining one jhāna, in terms of the supreme beautiful and so on, they are mutually not alike. This special distinction of power should be understood. Indeed, in the Haliddavasana Sutta, these are stated, distinguished as having beauty as their supreme. As it is said: "Monks, I declare the mind-release of loving-kindness to have the beautiful as its highest. Monks, I declare the mind-release of compassion to have the sphere of infinite space as its highest. Monks, I declare the mind-release of appreciative joy to have the sphere of infinite consciousness as its highest. Monks, I declare the mind-release of equanimity to have the sphere of nothingness as its highest." But why are these thus spoken of? Because they are the proximate cause for each. Indeed, for one dwelling in loving-kindness, beings are not repulsive. Then, through familiarity with the non-repulsive, as he directs his mind to non-repulsive, pure-colored objects like blue and so on, his mind easily leaps into them. Thus, loving-kindness is the proximate cause for the liberation of beauty, and not beyond that; therefore, it is called "supreme in beauty." But for one dwelling in compassion, as he observes the suffering experienced by beings, caused by such things as blows from sticks, and because compassion arises, the danger in form is understood. Then, because the danger in form is understood by him, having opened up one of the earth-kasina and so on, as he directs his mind to space, which is the escape from form, his mind easily leaps into it. Thus, compassion is the proximate cause for the sphere of infinite space, and not beyond that; therefore, it is called "supreme in the sphere of infinite space." But for one dwelling in appreciative joy, as he observes the consciousness of beings who have arisen in joy due to various causes for joy, and because appreciative joy arises, his mind becomes familiar with the apprehension of consciousness. Then, having transcended the sphere of infinite space attained in due course, as he directs his mind to consciousness, which is the object of the sign of space, his mind easily leaps into it. Thus, appreciative joy is the proximate cause for the sphere of infinite consciousness, and not beyond that; therefore, it is called "supreme in the sphere of infinite consciousness." But for one dwelling in equanimity, (thinking) "May beings be happy, or may they be freed from suffering, or may they not be separated from the happiness they have attained..." Thus, from no advertence, from being free from grasping ultimate realities like pleasure and pain, the mind becomes distressed by grasping what does not exist. Then, for that mind accustomed to being free from grasping ultimate realities, and for that mind distressed by grasping what does not exist in ultimate reality, having transcended the gradually attained sphere of infinite consciousness, when one brings the mind to the non-existence of consciousness, which is ultimately non-existent in its nature, the mind enters there with little difficulty. Thus, equanimity is the proximate cause for the sphere of nothingness, not beyond that. Therefore, it is said to have the sphere of nothingness as its highest. Thus, having known their power in terms of having the beautiful as their highest, it should be understood that all of these are fulfillers of all wholesome qualities like giving, and so forth. Indeed, due to their intention for the welfare of beings, due to their inability to endure the suffering of beings, due to their desire for the long-lastingness of special attainments, and due to their mind proceeding equally without partiality towards all beings, the great beings, without making the distinction ‘to this one it should be given, to this one it should not be given,’ give gifts that are the cause of happiness for all beings. Avoiding harm to them, they undertake morality. For the fulfillment of morality, they practice renunciation. For the sake of not being deluded about the welfare and harm of beings, they purify wisdom. For the welfare and happiness of beings, they constantly arouse effort. And even having attained heroism by means of supreme effort, they forgive the various offenses of beings. The promise made, ‘This we will give you, we will do for you,’ they do not deceive. For their welfare and happiness, they have unshakeable determination. With unshakeable loving-kindness towards them, they are benefactors. And with equanimity, they do not wish for a return favor. Thus, having fulfilled the perfections, up to the ten powers, the four fearlessnesses, the six uncommon knowledges, and the eighteen Buddha-qualities, they fulfill all wholesome qualities. Thus, they are fulfillers of all wholesome qualities like giving, and so forth. Thus, in the Visuddhimagga, made for the joy of good people, in the chapter on the development of concentration, the description of the Divine Abidings ends. Yes. Ninth Chapter. 10. Description of the Immaterial Attainments Description of the First Immaterial Attainment 275. After the Brahma-vihāras, among the four immaterial attainments that were mentioned, one who wishes to develop the sphere of infinite space, “Indeed, visible forms are the basis for taking up sticks, taking up weapons, quarrels, disputes, and contentions. This is not entirely immaterial. So, having reflected thus, he becomes one who is practicing for the disillusionment, dispassion, and cessation of forms,” (MN 2.103) according to this saying, seeing the danger in physical forms due to thousands of afflictions such as taking up sticks, etc., and eye and ear diseases, etc., in order to overcome that, he develops the fourth jhāna in one of the nine kasiṇas, such as the earth kasiṇa, except for the delimited space kasiṇa. Although by means of the fourth jhāna of the form sphere, he has transcended physical form, yet because the kasiṇa form is also similar to it, he wishes to transcend that too. How? Just as a man afraid of snakes, pursued by a snake in the forest, runs away quickly, and in the place he has fled to, seeing a drawing of a snake, or a palm leaf, or a creeper, or a rope, or a crack in the earth, or the space within a crack, he is still afraid and terrified, and does not wish to see it. And just as a man living in the same village with an enemy who wishes him harm, afflicted by him with murder, imprisonment, burning of his house, etc., goes to another village to live, and there too, seeing a man whose appearance, voice, and conduct are similar to his enemy,