“Once upon a time, mendicants, a battle was fought between the gods and the titans. “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. In that battle the titans won and the gods lost. Tasmiṁ kho pana, bhikkhave, saṅgāme asurā jiniṁsu, devā parājayiṁsu. Defeated, the gods fled north with the titans in pursuit. Parājitā ca, bhikkhave, devā apayiṁsuyeva uttarenābhimukhā, abhiyiṁsu asurā.

Then the gods thought, Atha kho, bhikkhave, devānaṁ etadahosi: ‘The titans are still in pursuit. ‘abhiyanteva kho asurā. Why don’t we engage them in battle a second time?’ Yannūna mayaṁ dutiyampi asurehi saṅgāmeyyāmā’ti. And so a second battle was fought between the gods and the titans. Dutiyampi kho, bhikkhave, devā asurehi saṅgāmesuṁ. And for a second time the titans won and the gods lost. Dutiyampi kho, bhikkhave, asurāva jiniṁsu, devā parājayiṁsu. Defeated, the gods fled north with the titans in pursuit. Parājitā ca, bhikkhave, devā apayiṁsuyeva uttarenābhimukhā, abhiyiṁsu asurā.

Then the gods thought, Atha kho, bhikkhave, devānaṁ etadahosi: ‘The titans are still in pursuit. ‘abhiyanteva kho asurā. Why don’t we engage them in battle a third time?’ Yannūna mayaṁ tatiyampi asurehi saṅgāmeyyāmā’ti. And so a third battle was fought between the gods and the titans. Tatiyampi kho, bhikkhave, devā asurehi saṅgāmesuṁ. And for a third time the titans won and the gods lost. Tatiyampi kho, bhikkhave, asurāva jiniṁsu, devā parājayiṁsu. Defeated and terrified, the gods fled right into the castle of the gods. Parājitā ca, bhikkhave, devā bhītā devapuraṁyeva pavisiṁsu.

When they had entered their castle, they thought, Devapuragatānañca pana, bhikkhave, devānaṁ etadahosi: ‘Now we’re in a secure location and the titans can’t do anything to us.’ ‘bhīruttānagatena kho dāni mayaṁ etarahi attanā viharāma akaraṇīyā asurehī’ti. The titans also thought, Asurānampi, bhikkhave, etadahosi: ‘Now the gods are in a secure location and we can’t do anything to them.’ ‘bhīruttānagatena kho dāni devā etarahi attanā viharanti akaraṇīyā amhehī’ti.

Once upon a time, a battle was fought between the gods and the titans. Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. In that battle the gods won and the titans lost. Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājayiṁsu. Defeated, the titans fled south with the gods in pursuit. Parājitā ca, bhikkhave, asurā apayiṁsuyeva dakkhiṇenābhimukhā, abhiyiṁsu devā.

Then the titans thought, Atha kho, bhikkhave, asurānaṁ etadahosi: ‘The gods are still in pursuit. ‘abhiyanteva kho devā. Why don’t we engage them in battle a second time?’ Yannūna mayaṁ dutiyampi devehi saṅgāmeyyāmā’ti. And so a second battle was fought between the gods and the titans. Dutiyampi kho, bhikkhave, asurā devehi saṅgāmesuṁ. And for a second time the gods won and the titans lost. Dutiyampi kho, bhikkhave, devā jiniṁsu, asurā parājayiṁsu. Defeated, the titans fled south with the gods in pursuit. Parājitā ca, bhikkhave, asurā apayiṁsuyeva dakkhiṇenābhimukhā, abhiyiṁsu devā.

Then the titans thought, Atha kho, bhikkhave, asurānaṁ etadahosi: ‘The gods are still in pursuit. ‘abhiyanteva kho devā. Why don’t we engage them in battle a third time?’ Yannūna mayaṁ tatiyampi devehi saṅgāmeyyāmā’ti. And so a third battle was fought between the gods and the titans. Tatiyampi kho, bhikkhave, asurā devehi saṅgāmesuṁ. And for a third time the gods won and the titans lost. Tatiyampi kho, bhikkhave, devā jiniṁsu, asurā parājayiṁsu. Defeated and terrified, the titans fled right into the citadel of the titans. Parājitā ca, bhikkhave, asurā bhītā asurapuraṁyeva pavisiṁsu.

When they had entered their citadel, they thought, Asurapuragatānañca pana, bhikkhave, asurānaṁ etadahosi: ‘Now we’re in a secure location and the gods can’t do anything to us.’ ‘bhīruttānagatena kho dāni mayaṁ etarahi attanā viharāma akaraṇīyā devehī’ti. And the gods also thought, Devānampi, bhikkhave, etadahosi: ‘Now the titans are in a secure location and we can’t do anything to them.’ ‘bhīruttānagatena kho dāni asurā etarahi attanā viharanti akaraṇīyā amhehī’ti.

In the same way, there’s a time when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, At that time the mendicant thinks, tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: ‘Now I’m in a secure location and Māra can’t do anything to me.’ ‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti. And Māra the Wicked also thinks, Mārassāpi, bhikkhave, pāpimato evaṁ hoti: ‘Now the mendicant is in a secure location and we can’t do anything to them.’ ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayhan’ti.

There’s a time when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … third absorption … tatiyaṁ jhānaṁ … fourth absorption. catutthaṁ jhānaṁ upasampajja viharati, At that time the mendicant thinks, tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: ‘Now I’m in a secure location and Māra can’t do anything to me.’ ‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti. And Māra the Wicked also thinks, Mārassāpi, bhikkhave, pāpimato evaṁ hoti: ‘Now the mendicant is in a secure location and we can’t do anything to them.’ ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati, akaraṇīyo mayhan’ti.

There’s a time when a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Yasmiṁ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’ti.

There’s a time when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … Yasmiṁ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati … Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. … sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’”ti.

Aṭṭhamaṁ.