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“When that bhikkhu clings, Ānanda, he clings to the best [object of] clinging; for this is the best [object of] clinging, namely, the base of neither-perception-nor-non-perception.1019

12. “Here, Ānanda, a bhikkhu is practising thus: ‘It might not be, and it might not be mine; it will not be, and it will not be mine. What exists, what has come to be, that I am abandoning.’ Thus he obtains equanimity. He does not delight in that equanimity, welcome it, or remain holding to it. Since he does not do so, his consciousness does not become dependent on it and does not cling to it. A bhikkhu without clinging, Ānanda, attains Nibbāna.”

13. “It is wonderful, venerable sir, it is marvellous! The Blessed One, indeed, has explained to us the crossing of the flood in dependence upon one support or another. 1020 But, venerable sir, what is noble liberation?”1021

“Here, Ānanda, a noble disciple considers thus: ‘Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come, perceptions of the imperturbable, perceptions of the base of nothingness, and perceptions of the base of neither-perception-nor-non-perception—this is identity as far as identity extends.1022 This is the Deathless, namely, the liberation of the mind through not clinging.’1023

14. “Thus, Ānanda, I have taught the way directed to the imperturbable, I have taught the way directed to the base of nothingness, I have taught the way directed to the base of neither-perception-nor-non-perception, I have taught the crossing of the flood in dependence upon one support or another, I have taught noble liberation.

15. “What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, [266] that I have done for you, Ānanda. There are these roots of trees, these empty huts. Meditate, Ānanda, do not delay, or else you will regret it later. This is our instruction to you.”

That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.

Gaṇakamoggallāna Sutta

To Gaṇaka Moggallāna

[1] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at S̄āvatthī in the Eastern Park, in the Palace of Migāra’s Mother. Then the brahmin Gaṇaka Moggallāna went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the Blessed One:

2. “Master Gotama, in this Palace of Migāra’s Mother there can be seen gradual training, gradual practice, and gradual progress, that is, down to the last step of the staircase.1024 Among these brahmins too, there can be seen gradual training, gradual practice, and gradual progress, that is, in study. Among archers too, there can be seen gradual training…that is, in archery. And also among accountants1025 like us, who earn our living by accountancy, there can be seen gradual training…that is, in computation. For when we get an apprentice first we make him count: one one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens; and we make him count a hundred too. Now is it also possible, Master Gotama, to describe gradual training, gradual practice, and gradual progress in this Dhamma and Discipline?” [2]

3. “It is possible, brahmin, to describe gradual training, gradual practice, and gradual progress in this Dhamma and Discipline. Just as, brahmin, when a clever horse-trainer obtains a fine thoroughbred colt, he first makes him get used to wearing the bit, and afterwards trains him further,1026 so when the Tathāgata obtains a person to be tamed he first disciplines him thus: ‘Come, bhikkhu, be virtuous, restrained with the restraint of the Pātimokkha, be perfect in conduct and resort, and seeing fear in the slightest fault, train by undertaking