SN46.54 — Mettāsahagatasutta

At one time, the Blessed One was dwelling among the Koliyans, in a place called Haliddavasana. Then, several disciples, having dressed in the morning and taking their bowls and robes, entered Haliddavasana for alms. It occurred to these disciples: It is too early to wander for alms in Haliddavasana. Why don't we go to the park of the wanderers of other sects? So, they went to the park of the wanderers of other sects and, after approaching, they exchanged greetings with those wanderers.

After exchanging courteous and meaningful greetings, they sat down to one side. Sitting to one side, those wanderers of other sects said to the disciples:

Friends, the ascetic Gotama teaches his disciples in this way: Come having abandoned the five hindrances, mental impurities that weaken wisdom, with a mind imbued with goodwill, pervade one direction; likewise the second, likewise the third, likewise the fourth; thus above, below, around, and everywhere, to all as to oneself, pervade the entire world with a mind imbued with goodwill, vast, exalted, measureless, without hostility, without ill will.

With a mind imbued with compassion... with a mind imbued with appreciative joy... with a mind imbued with equanimity, pervade one direction; likewise the second, likewise the third, likewise the fourth; thus above, below, around, and everywhere, to all as to oneself, pervade the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will. We too, friends, teach our disciples in this way...

What, friends, is the difference, what is the distinction, what is the diversity between the ascetic Gotama and us, that is, in terms of teaching the Dharma, or instruction? However, those disciples neither approved nor disapproved of the words of those wanderers of other sects.

Without approving or disapproving, they rose from their seats and left, thinking: We will understand the meaning of this statement in the presence of the Blessed One.

After wandering for alms in Haliddavasana and after their meal, they approached the Blessed One, and after paying homage to him, they sat down to one side. Sitting to one side, they said to the Blessed One: Here, venerable sir, in the morning, having dressed and taking our bowls and robes, we entered Haliddavasana for alms...

Then those wanderers of other sects said to us: The ascetic Gotama teaches his disciples in this way... What, friends, is the difference, what is the distinction, what is the diversity between the ascetic Gotama and us, that is, in terms of teaching the Dharma, or instruction?

Abide pervading one direction with a heart imbued with equanimity, likewise the second, likewise the third, likewise the fourth; just so above, below, around, and everywhere, and to all as to oneself, abide pervading the all-encompassing world with a heart imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.

We too, friend, teach the Dhamma to the disciples in this way: Come, friends, having abandoned the five hindrances, mental defilements that weaken wisdom, dwell pervading one quarter with a heart imbued with goodwill, likewise compassion, likewise joy, likewise equanimity, so above, below, around, and everywhere, and to all as to oneself, dwell pervading the all-encompassing world with a heart imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.

What, friends, is the distinction here, what is the difference, what is the diversity between the ascetic Gotama s teaching and ours, in terms of teaching the Dhamma, or instruction?

Then we, venerable sir, neither approved nor disapproved of the words of those wanderers of other sects; without approving or disapproving, we rose from our seats and left, thinking, we shall understand the meaning of this statement in the presence of the Blessed One.

Disciples, when wanderers of other sects speak thus, they should be asked:

How is the liberation of mind by goodwill developed? What does it lead to? What is its final goal? How is the liberation of mind by compassion developed? What does it lead to? What is its final goal? How is the liberation of mind by joy developed? What does it lead to? What is its final goal? How is the liberation of mind by equanimity developed? What does it lead to? What is its final goal?

When asked thus, disciples, the wanderers of other sects will not be able to reply and, furthermore, will get into difficulties. Why is that? Because, disciples, that is not their domain. I do not see, disciples, in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, anyone who could satisfy the mind with answers to these questions except for the Tathāgata or a disciple of the Tathāgata or someone who has heard it from them.

How is the liberation of mind by goodwill developed? What does it lead to? What is its final goal? Here, disciples, a disciple develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment, imbued with goodwill... imbued with equanimity.

If he wishes, May I dwell perceiving the repulsive in the unrepulsive, he dwells therein... If he wishes, Avoiding both the repulsive and unrepulsive, may I dwell equanimously, mindful and fully aware, he dwells therein...

He dwells experiencing bliss, which is the liberation of mind by goodwill, surpassing the beautiful, having understood the escape from it. How is the liberation of mind by compassion developed? What does it lead to? What is its final goal?

Here, disciples, a disciple develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment, imbued with compassion... imbued with equanimity.

He dwells transcending all perceptions of form, with the disappearance of perceptions of resistance, not attending to any perceptions of diversity, aware that space is infinite, he attains and dwells in the base of infinite space.

I say, disciples, that the liberation of mind by compassion, surpassing the base of infinite space, is the final goal for one who knows thus and sees thus. How is the liberation of mind by joy developed? What does it lead to? What is its final goal?

If he wishes, May I dwell perceiving the repulsive in the unrepulsive, he dwells therein... He dwells there perceiving … if he wishes, Avoiding both the unrepellent and the repellent, may I dwell equanimous, mindful, and fully aware, then he dwells there equanimous, mindful, and fully aware.

Or, having completely transcended the base of infinite space, he dwells having attained the base of infinite consciousness, saying infinite consciousness.

Disciples, I declare that the liberation of mind through joy is supreme for one who has attained the base of infinite consciousness, without reaching the ultimate liberation.

How is the liberation of mind through equanimity developed, disciples? What is its destination, its highest point, its fruit, its final goal?

Here a disciple develops the awakening factor of equanimity, accompanied by mindfulness, dependent on seclusion, dispassion, cessation, maturing in release …

He develops the awakening factor of equanimity, accompanied by mindfulness, dependent on seclusion, dispassion, cessation, maturing in release.

If he wishes, May I dwell perceiving the repellent in the unrepellent, he dwells there perceiving the repellent.

If he wishes, May I dwell perceiving the unrepellent in the repellent, he dwells there perceiving the unrepellent. If he wishes, May I dwell perceiving the repellent in both the unrepellent and the repellent, he dwells there perceiving the repellent. If he wishes, May I dwell perceiving the unrepellent in both the repellent and the unrepellent, he dwells there perceiving the unrepellent. If he wishes, Avoiding both the unrepellent and the repellent, may I dwell equanimous, mindful, and fully aware, then he dwells there equanimous, mindful, and fully aware. Or, having completely transcended the base of infinite consciousness, he dwells having attained the base of nothingness, saying there is nothing.

Disciples, I declare that the liberation of mind through equanimity is supreme for one who has attained the base of nothingness, without reaching the ultimate liberation.