And as I remained thus heedful, ardent, and resolute, thinking imbued with sensuality arose. I discerned that 'Thinking imbued with sensuality has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, and does not lead to Unbinding.'

As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others...to the affliction of both...it obstructs discernment, promotes vexation, and does not lead to Unbinding, it subsided. Whenever thinking imbued with sensuality had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence. (Similarly with thinking imbued with ill will and harmfulness.)

Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with sensuality, abandoning thinking imbued with renunciation, his mind is bent by that thinking imbued with sensuality. (Similarly with thinking imbued with ill will and harmfulness.)

Just as in the last month of the Rains, in the autumn season when the crops are ripening, a cowherd would look after his cows: He would tap and poke and check and curb them with a stick on this side and that. Why is that? Because he foresees flogging or imprisonment or a fine or public censure arising from that [if he let his cows wander into the crops]. In the same way I foresaw in unskillful qualities drawbacks, degradation, and defilement, and I foresaw in skillful qualities rewards related to renunciation and promoting cleansing.

And as I remained thus heedful, ardent, and resolute, thinking imbued with renunciation arose. I discerned that 'Thinking imbued with renunciation has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, and leads to Unbinding. If I were to think and ponder in line with that even for a night...even for a day...even for a day and night, I do not envision any danger that would come from it, except that thinking and pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, and concentrated it. Why is that? So that my mind would not be disturbed. (Similarly with thinking imbued with non-ill will and harmlessness.)

Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with renunciation, abandoning thinking imbued with sensuality, his mind is bent by that thinking imbued with renunciation. (Similarly with thinking imbued with non-ill will and harmlessness.)

Just as in the last month of the hot season, when all the crops have been gathered into the village, a cowherd would look after his cows: While resting under the shade of a tree or out in the open, he simply keeps himself mindful of 'those cows.' In the same way, I simply kept myself mindful of 'those mental qualities.'

Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm and unaroused, my mind concentrated and single. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered and remained in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, I entered and remained in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation-internal assurance. With the fading of rapture I remained in equanimity, mindful and alert, and physically sensitive of pleasure. I entered and remained in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' With the abandoning of pleasure and pain-as with the earlier disappearance of elation and distress-I entered and remained in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain.

When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes and details.

This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose-as happens in one who is heedful, ardent, and resolute.

When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. I saw-by means of the divine eye, purified and surpassing the human-beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings-who were endowed with bad conduct of body, speech and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong views-with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings-who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right views and undertook actions under the influence of right views-with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus-by means of the divine eye, purified and surpassing the human-I saw beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose-as happens in one who is heedful, ardent, and resolute.

When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the ending of the mental effluents. I discerned, as it was actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are effluents...This is the origination of effluents...This is the cessation of effluents...This is the way leading to the cessation of effluents.' My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose-as happens in one who is heedful, ardent, and resolute.
M.19