​MN 26 Ariyapariyesana Sutta: The Noble Search 

Thus have i heard.

On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. In the morning, the Blessed One dressed, took his bowl and outer robe, went into Savatthi for alms. Then a number of bhikkhus went to Venerable Ananda and said to him: "Friend Ananda, it has been a long time since we heard a talk on the Dhamma from the Blessed One's own lips. It would be good if we could get to hear such a talk." Venerable Ananda replied:  "Then let the venerable ones go to the brahmin Rammaka's hermitage. Perhaps you will get to hear a talk on the Dhamma from the Blessed One's own lips."

After his alms round, the blessed one addressed the venerable Ananda: "Ananda, let us go to the Eastern Park, to the Palace of Migara's Mother, for the day's abiding." Then the Blessed One went with the venerable Ananda to the Eastern Park. In the evening, the Blessed One rose from meditation and addressed the venerable Ananda: "Ananda, let us go to the Eastern Bathing Place to bathe." Venerable Ananda replied: "Yes, venerable sir." After the blessed one finished his shower, Venerable Ananda said to the Blessed One: "Venerable sir, the brahmin Rammaka's hermitage is nearby. That hermitage is agreeable and delightful. Venerable sir, it would be good if the Blessed One went there out of compassion." The Blessed One consented in silence. 

Then the Blessed One went to the brahmin Rammaka's hermitage. Now on that occasion a number of bhikkhus were sitting together in the hermitage discussing the Dhamma. The Blessed One stood outside the door and waited for their discussion to end. When it was over, he coughed and knocked, and the bhikkhus opened the door for him. The Blessed One entered, sat down on a seat made ready, and addressed the bhikkhus thus: "Bhikkhus, for what discussion are you sitting together here now? And what was your discussion that was interrupted?"

The bhikkhus replied: "Venerable sir, our discussion on the Dhamma that was interrupted was about the Blessed One himself. Then the Blessed One arrived."
Buddha: "Good, bhikkhus. It is fitting for you clansmen who have gone forth out of faith from the home life into homelessness to sit together to discuss the Dhamma. When you gather together,  you should do either of two things: hold discussion on the Dhamma or maintain noble silence. 

TWO KINDS OF SEARCH

"Bhikkhus, there are these two kinds of search: the noble search and the ignoble search.
What is the ignoble search?
Here someone being himself subject to birth seeks what is also subject to birth; being himself subject to ageing, he seeks what is also subject to ageing; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement."

"What is  said to be subjected to birth? Wife and children are subject to birth, men and women slaves,animals, gold and silver are subject to birth. These objects of attachment  are subject to birth; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to birth, seeks what it also subject to birth."
"What is said to be subjected to ageing? Wife and children are subject to ageing, men and women slaves, animals, gold and silver are subject to ageing. These objects of attachment are subject to ageing; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to ageing, seeks what is also subject to ageing."

"What is said to be subjected to sickness? Wife and children are subject to sickness, men and women slaves, animals are subject to sickness. These objects of attachment are subject to sickness; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sickness, seeks what is also subject to sickness."
"What is said to be subjected to death? Wife and children are subject to death, men and women slaves, animals are subject to death. These objects of attachment are subject to death; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to death, seeks what is also subject to death."

"What is said to be subjected to sorrow? Wife and children are subject to sorrow, men and women slaves, animals are subject to sorrow. These objects of attachment are subject to sorrow; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sorrow, seeks what is also subject to sorrow. "
"What is said to be subjected to defilement? Wife and children are subject to defilement, men and women slaves, animals, gold and silver are subject to defilement. These objects of attachment are subject to defilement; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to defilement, seeks what is also subject to defilement. This is the ignoble search. "

"What is the noble search?
Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbana; being himself subject to ageing, having understood the danger in what is subject to ageing, he seeks the unageing supreme security from bondage, Nibbana; being himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbana; being himself subject to death, having understood the danger in what is subject to death, he seeks the deathless supreme security from bondage, Nibbana; being himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbana; being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security from bondage, Nibbana. This is the noble search. 

THE SEARCH FOR ENLIGHTENMENT

"Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being myself subject to birth, sought what was also subject to birth; being myself subject to ageing, sickness, death, sorrow, and defilement, I sought what was also subject to ageing, sickness, death, sorrow, and defilement.
Then I considered thus: 'Why, being myself subject to birth, do I seek what is also subject to birth? Why, being myself subject to ageing, sickness, death, sorrow, and defilement, do I seek what is also subject to ageing, sickness, death, sorrow, and defilement? Suppose that, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn supreme security from bondage, Nibbana. Suppose that, being myself subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, I seek the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbana.'

"Later, while i was still a young, black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness. Having gong forth, bhikkhus, in search of what is wholesome, seeking the supreme state of sublime peace, I went to Alara Kalama and said to him: 'Friend Kalama, I want to lead the holy life in this Dhamma and Discipline.' Alara Kalama replied: 'The venerable one may stay here. This Dhamma is such that a wise man can soon enter upon and abide in it, realizing for himself through direct knowledge his own teacher's doctrine.' I soon quickly learned that Dhamma. As far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, 'I know and see' and there were others who did likewise. "

I considered: 'It is not through mere faith alone that Alara Kalama declares: "By realizing for myself with direct knowledge, I enter upon and abide in this Dhamma." Certainly Alara Kalama abides knowing and seeing this Dhamma.' Then I went to Alara Kalama and asked him: 'Friend Kalama, in what way do you declare that by realizing for yourself with direct knowledge you enter upon and abide in this Dhamma?' In reply he declared the base of nothingness. "

I considered: 'Not only Alara Kalama has faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness, concentration, and wisdom. Suppose I endeavor to realize the Dhamma that Alara Kalama declares he enters upon and abides in by realizing for himself with direct knowledge?' I soon quickly entered upon and abide in that Dhamma by realizing for myself with direct knowledge. Then I went to Alara Kalama and asked him: 'Friend Kalama, is it in this way that you declare that you enter upon and abide in this Dhamma by realizing for yourself with direct knowledge?' He replied:"That is the way, friend. It is a gain for us, friend, it is a great gain for us that we have such a venerable one for our companion in the holy life. So the Dhamma that I declare I enter upon and abide in by realizing for myself with direct knowledge is the Dhamma that you enter upon and abide in by realizing for yourself with direct knowledge. So you know the Dhamma that I know and I know the Dhamma that you know.  Come, friend, let us now lead this community together.' 

"Thus Alara Kalama, my teacher, placed me, his pupil, on an equal footing with himself and awarded me the highest honor. But it occurred to me: 'This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to reappearance in the base of nothingness.' Not being satisfied with that Dhamma, I left it and went away.

"Still in search, bhikkhus, of what is wholesome, seeking the supreme state of sublime peace, I went to Uddaka Ramaputta and said to him: 'Friend, I want to lead the holy life in this Dhamma and Discipline.' Uddaka Ramaputta replied: 'The venerable one may stay here. This Dhamma is such that a wise man can soon enter upon and abide in it, himself realizing through direct knowledge his own teacher's doctrine.' I soon quickly learned that Dhamma. I considered: 'It was not through mere faith alone that Rama declared. "By realizing for myself with direct knowledge, I enter upon and abide in this Dhamma." Certainly Rama abide knowing and seeing this Dhamma.'

Then I went to Uddaka Ramaputta and asked him: 'Friend, in what way did Rama declare that by realizing for himself with direct knowledge he entered upon and abide in this Dhamma?' In reply Uddaka Ramaputta declared the base of neither-perception-nor-non-perception. "I considered: 'Not only Rama had faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness, concentration, and wisdom. Suppose I endeavor to realize the Dhamma that Rama declared he entered upon and abide in by realizing for himself with direct knowledge.'

"I soon quickly entered upon and abide in that Dhamma by realizing for myself with direct knowledge. Then I went to Uddaka Ramaputta and asked him: 'Friend, was it in this way that Rama declared that he entered upon and abided in this Dhamma by realizing for himself with direct knowledge?' Rama replied:'That is the way friend. It is a gain for us, friend, it is a great gain for us that we have such a venerable one for our companion in the holy life. So you know the Dhamma that Rama knew and Rama knew the Dhamma that you know. As Rama was, so are you; as you are, so was Rama. Come, friend, now lead this community.'

"Thus Uddaka Ramaputta, my companion in the holy life, placed me in the position of a teacher and accorded me the highest honor. But it occurred to me: 'This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to reappearance in the base of neither-perception-nor-non-perception.' Not being satisfied with that Dhamma, I left it and went away. "

"Still in search, bhikkhus, of what is wholesome, seeking the supreme state of sublime peace, I wandered by stages ; through the Magadhan country until eventually I arrived at Senanigama near Uruvela. There I saw an agreeable piece of ground, a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort. I considered: 'This is an agreeable piece of ground, with a clear flowing river and nearby a village for alms resort. This will serve for the striving of a clansman intent on striving.' And I sat down there thinking: 'This will serve for striving. '

ENLIGHTENMENT

"Then, bhikkhus, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbana, I attained the unborn supreme security from bondage, Nibbana; being myself subject to ageing/sickness/death/sorrow/defilement, having understood the danger in what is subject to ageing/sickness/death/sorrow/defilement, seeking the unageing/unailing/deathless/sorrowless/undefiled  supreme security from bondage, Nibbana, I attained the unageing/ ​unailing/deathless/sorrowless undefiled  supreme security from bondage, Nibbana; seeking the undefiled supreme security from bondage, Nibbana. The knowledge and vision arose in me: 'My deliverance is un-shakeable; this is my last birth; now there is no renewal of being.' (No more rebirth)

"I considered: 'This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in attachments, takes delight in attachments, rejoices in attachments. It is hard for such a generation to see this truth, namely, specific conditionality, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbana. If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.'

Thereupon there came to me spontaneously these stanzas never heard before: 
'Enough with teaching the Dhamma
That even I found hard to reach;
For it will never be perceived By those who live in lust and hate. 
Those dyed in lust, wrapped in darkness Will never discern this abstruse Dhamma
Which goes against the worldly stream, Subtle, deep, and difficult to see.' 

Considering thus, my mind inclined to inaction rather than to teaching the Dhamma.

​ "Then, bhikkhus, the Brahma Sahampati knew with his mind the thought in my mind and he considered: "The world will be lost, the world will perish, since the mind of the Tathagata, accomplished and fully enlightened, inclines to inaction rather than to teaching the Dhamma.' Then, just as quickly as a strong man might extend his flexed arm or flex his extended arm, the Brahma Sahampati vanished in the Brahma-world and appeared before me. He said: 'Venerable sir, let the Blessed One teach the Dhamma, let the Sublime One teach the Dhamma. There are beings with little dust in their eyes who are wasting through not hearing the Dhamma. There will be those who will understand the Dhamma.'

The Brahma Sahampati spoke thus, and then he said further: 
'In Magadha there have appeared till now Impure teachings devised by those still stained.
Open the doors to the Deathless! Let them hear The Dhamma that the Stainless One has found. 
Just as one who stands on a mountain peak Can see below the people all around,
So, O Wise One, All-seeing Sage, Ascend the palace of the Dhamma.
Let the Sorrowless One survey this human breed, Engulfed in sorrow, overcome by birth and old age.  
Arise, victorious hero, caravan leader, Debtless one, and wander in the world.
Let the Blessed One teach the Dhamma, There will be those who will understand.' 

 "Then I listened to the Brahma's pleading, and out of compassion for beings I surveyed the world with the eye of a Buddha. I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear in blame and in the other world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water's surface, and some other lotuses that are born and grow in the water rise out of the water and stand clear, un-wetted by it; so too, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear in blame and in the other world.

Then I replied to the Brahma Sahampati in stanzas: 
'Open for them are the doors to the Deathless,
Let those with ears now show their faith.
Thinking it would be troublesome, O Brahma,
I did not speak the Dhamma subtle and sublime.' 

Then the Brahma Sahampati thought: 'I have created the opportunity for the Blessed One to teach the Dhamma.' And after paying homage to me, keeping me on the right, he thereupon departed at once.

"I considered thus: 'To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?' It then occurred to me: 'Alara Kalama is wise, intelligent, and discerning; he has long had little dust in his eyes. Suppose I taught the Dhamma first'to Alara Kalama. He will understand it quickly.' Then deities approached me and said: 'Venerable sir, Alara Kalama died seven days ago.' And the knowledge and vision arose in me: 'Alara Kalama died seven days ago.' I thought: 'Alara Kalama's loss is a great one. If he had heard this Dhamma, he would have understood it quickly.'

"I considered thus: 'To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?' It then occurred to me: 'Uddaka Ramaputta is wise, intelligent, and discerning; he has long had little dust in his eyes. Suppose I taught the Dhamma first to Uddaka Ramaputta. He will understand it quickly.' Then deities approached me and said: 'Venerable sir, Uddaka Ramaputta died last night.' And the knowledge and vision arose in me: 'Uddaka Ramaputta died last night.' I thought: 'Uddaka Ramaputta's loss is a great one. If he had heard this Dhamma, he would have understood it quickly.' 

​"I considered thus: 'To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?' It then occurred to me: "The group of five bhikkhus  who attended upon me while I was engaged in my striving were very helpful. Suppose I taught the Dhamma first to them.' Then I thought: 'Where are the five bhikkhus living now?' And with the divine eye, which is purified and surpasses the human, I saw that they were living at Benares in the Deer Park at Isipatana. 

THE TEACHING OF THE DHAMMA

"Then, bhikkhus, when I had stayed at Uruvela as long as I chose to, I set out to wander by stages to Benares. Between Gaya and the Place of Enlightenment the Ajivaka Upaka saw me on the road and said: 'Friend, your faculties are clear, the color of your skin is pure and bright. Under whom have you gone forth, friend? Who is your teacher? Whose Dhamma do you profess?'
I replied to the Ajivaka Upaka in stanzas: 
'I am one who has transcended all, a knower of all,
Unsullied among all things, renouncing all.
By craving's ceasing freed. Having known this all For myself, to whom should I point as teacher? 
I have no teacher, and one like me Exists nowhere in all the world With all its gods,
because I have No person for my counterpart. 
I am the Accomplished One in the world, I am the Teacher Supreme.
I alone am a Fully Enlightened One Whose fires are quenched and extinguished. 
I go now to the city of Kasi To set in motion the Wheel of Dhamma.
In a world that has become blind I go to beat the drum of the Deathless.' 

'By your claims, friend, you ought to be the Universal Victor. '

'The victors are those like me Who have won to destruction of taints. I have vanquished all evil states, Therefore, Upaka, I am a victor.' 
"When this was said, the Ajlvaka Upaka said: 'May it be so, friend.' Shaking his head, he took a bypath and departed.

"Then, bhikkhus, I eventually came to Benares, to the Deer Park at Isipatana, and I approached the group of five bhikkhus. The bhikkhus saw me coming in the distance, and they agreed among themselves thus: 'Friends, here comes the recluse Gotama who lives luxuriously, who gave up his striving, and reverted to luxury. We should not pay homage to him or rise up for him or receive his bowl and outer robe. But a seat may be prepared for him. If he likes, he may sit down.'

However, as I approached, those bhikkhus found themselves unable to keep what they discuessed. One came to meet me and took my bowl and outer robe, another prepared a seat, and another set out water for my feet; however, they addressed me by name and as 'friend.' Thereupon I told them: 'Bhikkhus, do not address the Tathagata by name and as "friend." The Tathagata is an Accomplished One,  a Fully Enlightened One. Listen, bhikkhus, the Deathless has been attained. I shall instruct you, I shall teach you the Dhamma. Practicing as you are instructed, by realizing for yourselves here and now through direct knowledge you will soon enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.'

"When this was said, the bhikkhus of the group of five answered me thus: 'Friend Gotama, by the conduct, the practice, and the performance of austerities that you undertook, you did not achieve any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Since you now live luxuriously, having given up your striving and reverted to luxury, how will you have achieved any superhuman states, any distinction in knowledge and vision worthy of the noble ones?' When this was said, I told them: 'The Tathagata does not live luxuriously, nor has he given up his striving and reverted to luxury. The Tathagata is an Accomplished One, a Fully Enlightened One. Listen, bhikkhus, the Deathless has been attained...from the home life into homelessness.' 

"A second time the bhikkhus of the group of five said to me: 'Friend Gotama...how will you have achieved any superhuman states, any distinction in knowledge and vision worthy of the noble ones?' A second time I told them: 'The Tathagata does not live luxuriously.. .from the home life into homelessness.'

A third time the bhikkhus of the group of five said to me: 'Friend Gotama...how will you have achieved any superhuman states, any distinction in knowledge and vision worthy of the noble ones?' When this was said I asked them: 'Bhikkhus, have you ever known me to speak like this before?'
Five bhikkhus: 'No, venerable sir '
Buddha: "Bhikkhus, the Tathagata is an Accomplished One, a Fully Enlightened One. Listen, bhikkhus, the Deathless has been attained. I shall instruct you, I shall teach you the Dhamma. Practice as you are instructed, by realizing for yourselves here and now through direct knowledge you will soon enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.'

"I was able to convince the bhikkhus of the group of five.Then I  sometimes instructed two bhikkhus while the other three went for alms, and the six of us lived on what those three bhikkhus brought back from their alms round. Sometimes I instructed three bhikkhus while the other two went for alms, and the six of us lived on what those two bhikkhus brought back from their alms round.  Then the group of five bhikkhus being taught and instructed by me, understood they are subjected to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbana, attained the unborn supreme security from bondage, Nibbana; being themselves subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, seeking the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbana, they attained the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbana. The knowledge and vision arose in them: 'Our deliverance is unshakeable; this is our last birth; there is no renewal of being.' 

SENSUAL PLEASURE

"Bhikkhus, there are these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable and like-able, connected with sensual desire, and provocative of lust. Sounds cognizable by the ear...Odors cognizable by the nose...Flavors cognizable by the tongue...Tangibles cognizable by the body that are wished for, desired, agreeable and like-able, connected with sensual desire, and provocative of lust. These are the five cords of sensual pleasure. As to those recluses and brahmins who are tied to these five cords of sensual pleasure, infatuated with them and utterly committed to them, and who use them without seeing the danger in them or understanding the escape from them, it may be understood of them: 'They have met with calamity, met with disaster, the Evil One may do with them as he likes.' 

Suppose a forest deer who was bound lay down on a heap of snares; it might be understood as such: 'He has met with calamity, met with disaster, the hunter can do with him as he likes, and when the hunter comes he cannot go where he wants.' Similarly those recluses and brahmins who are tied to these five cords of sensual pleasure...it may be understood of them: 'They have met with calamity, met with disaster, the Evil One may do with them as he likes.'

"As to those recluses and brahmins who are not tied to these five cords of sensual pleasure, who are not infatuated with them or utterly committed to them, and who use them seeing the danger in them and understanding the escape from them, it may be understood them as such: 'They have not met with calamity, not met with disaster, the Evil One cannot do with them as he likes.' Suppose a forest deer who was unbound lay down on a heap of snares; it might be understood of him: 'He has not met with calamity, not met with disaster, the hunter cannot do with him as he likes, and when the hunter comes he can go where he wants.'

Similarly those recluses and brahmins who are not tied to these five cords of sensual pleasure...it may be understood of them: 'They have not met with calamity, not met with disaster, the Evil One cannot do with them as he likes.' Suppose a forest deer is wandering in the forest wilds: he walks without fear, stands without fear, sits without fear, lies down without fear. Why is that? Because he is out of the hunter's range.

So too, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This bhikkhu is said to have blindfolded Mara, to have become invisible to the Evil One by depriving Mara's eye of its opportunity. Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhana, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This bhikkhu is said to have blindfolded Mara. Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhana, on account of which noble ones announce: 'He has a pleasant abiding who has equanimity and is mindful.' This bhikkhu is said to have blindfolded Mara... Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhana, which has neither pain-nor-pleasure and purity of mindfulness due to equanimity. This bhikkhu is said to have blindfolded Mara...

Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that 'space is infinite,' a bhikkhu enters upon and abides in the base of infinite space. This bhikkhu is said to have blindfolded Mara...Again, by completely surmounting the base of infinite space, aware that 'consciousness is infinite',  a bhikkhu enters upon and abides in the base of infinite consciousness. This bhikkhu is said to have blindfolded Mara...Again, by completely surmounting the base of infinite consciousness, aware that 'there is nothing', a bhikkhu enters upon and abides in the base of nothingness. This bhikkhu is said to have blindfolded Mara... Again, by completely surrounding the base of nothingness, a bhikkhu enters upon and abides in the base of neither perception-nor-non-perception. This bhikkhu is said to have blindfolded Mara, to have become invisible to the Evil One by depriving Mara's eye of its opportunity. Again, by completely surmounting the base of neither perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling. And his taints are destroyed by his seeing with wisdom. This bhikkhu is said to have blindfolded Mara, to have become invisible to the Evil One by depriving Mara's eye of its opportunity, and to have crossed beyond attachment to the world.

He walks without fear, stands without fear, sits without fear, lies down without fear. Why is that? Because he is out of the Evil One's range." 

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words. 

In summary, Buddha found the monks at Rammaka's hermitage engaged in discussing the Doctrine and waited till their discussion was over. Having inquired the topic of their discussion, he praised them and proceeded to tell them of the two quests in the world-the noble and the ignoble. He described how he, too, before his Enlightenment, had followed the quest, apprenticing himself to various teachers, such as Ālāva-Kālāma and Uddaka Rāmaputta, and how, on discovering that they could not give him what he sought, he went to Uruvelā and there found the consummate peace of Nibbāna.

The Sutta then proceeds to give an account of the Buddha's first reluctance to preach but after Brahma Sahampati's intervention, of the meeting with the Ājivaka Upaka and the first sermon preached to the group of five bhikkhus. Finally the sutta expounds the pleasures of the senses, the dangers therefrom and the freedom and confidence which ensue when one has overcome desire after attaining rupa jhanas and arupa jhanas, escaping mara. 

​​References: 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The middle length discourses of the Buddha (Bhikkhu Bodhi)