an9v04s

AN 9 vag. 4. Mahāvagga

	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 9	Numbered Discourses 9


4. Mahāvagga	4. The Great Chapter

32. Progressive Meditations 32. Anupubbavihārasutta


32. Anupubbavihārasutta	32. Progressive Meditations
“Navayime, bhikkhave, anupubbavihārā.	“monks, there are these nine progressive meditations.
Katame nava?	What nine?
Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ, saññāvedayitanirodho—	The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling.
ime kho, bhikkhave, nava anupubbavihārā”ti.	These are the nine progressive meditations.”

33. The Nine Progressive Meditative Attainments 33. Anupubbavihārasamāpattisutta


33. Anupubbavihārasamāpattisutta	33. The Nine Progressive Meditative Attainments
“Navayimā, bhikkhave, anupubbavihārasamāpattiyo desessāmi, taṃ suṇātha … pe …	“monks, I will teach you the nine progressive meditative attainments …
katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo?	And what are the nine progressive meditative attainments?
Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where sensual pleasures cease’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	‘Reverend, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti.	That’s where sensual pleasures cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (1)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the directed-thought and evaluation cease, and those who have thoroughly ended the directed-thought and evaluation meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the directed-thought and evaluation cease’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati;	‘It’s when a monk, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation.
ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti.	That’s where the directed-thought and evaluation cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (2)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Yattha pīti nirujjhati, ye ca pītiṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where rapture ceases, and those who have thoroughly ended rapture meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha pīti nirujjhati, ke ca pītiṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where rapture ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	‘It’s when a monk, with the fading away of rapture, enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”.
ettha pīti nirujjhati, te ca pītiṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where rapture ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (3)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Yattha upekkhāsukhaṃ nirujjhati, ye ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where equanimous pleasure ceases, and those who have thoroughly ended equanimous pleasure meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha upekkhāsukhaṃ nirujjhati, ke ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where equanimous pleasure ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati;	‘It’s when a monk, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
ettha upekkhāsukhaṃ nirujjhati, te ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where equanimous pleasure ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (4)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where perceptions of form ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati.	‘It’s when a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space.
Ettha rūpasaññā nirujjhati, te ca rūpasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where perceptions of form cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (5)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati.	‘It’s when a monk, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.
Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where the perception of the dimension of infinite space ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (6)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati.	‘It’s when a monk—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness.
Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where the perception of the dimension of infinite consciousness ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (7)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	‘It’s when a monk—going totally beyond the dimension of nothingness—enters and remains in the dimension of neither perception nor non-perception.
Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where the perception of the dimension of nothingness ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (8)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	‘It’s when a monk—going totally beyond the dimension of neither perception nor non-perception—enters and remains in the cessation of perception and feeling.
Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where the perception of the dimension of neither perception nor non-perception ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (9)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.


Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo”ti.	These are the nine progressive meditative attainments.

34. Extinguishment is Bliss 34. Nibbānasukhasutta


34. Nibbānasukhasutta	34. nirvāṇa is pleasure
Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.	At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There he addressed the monks:
“sukhamidaṃ, āvuso, nibbānaṃ.	“Reverends, nirvāṇa is pleasure!
Sukhamidaṃ, āvuso, nibbānan”ti.	nirvāṇa is pleasure!”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:	When he said this, Venerable Udāyī said to him:
“kiṃ panettha, āvuso sāriputta, sukhaṃ yadettha natthi vedayitan”ti?	“But Reverend Sāriputta, what’s pleasureful about it, since nothing is felt?”
“Etadeva khvettha, āvuso, sukhaṃ yadettha natthi vedayitaṃ.	“The fact that nothing is felt is precisely what’s pleasureful about it.
Pañcime, āvuso, kāmaguṇā.	Reverend, there are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, āvuso, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Yaṃ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccatāvuso, kāmasukhaṃ.	The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

(impure first jhāna: interrupted by impure perceptions)


Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (1)	That’s the way to understand how nirvāṇa is pleasure.

(impure second jhāna: interrupted by impure perceptions)


Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (2)	That too is a way to understand how nirvāṇa is pleasure.

(impure third jhāna: interrupted by impure perceptions)


Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, with the fading away of rapture, enters and remains in the third jhāna.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (3)	That too is a way to understand how nirvāṇa is pleasure.

(impure fourth jhāna: interrupted by impure perceptions)


Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by equanimous pleasure beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by equanimous pleasure beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (4)	That too is a way to understand how nirvāṇa is pleasure.

(impure jhāna: interrupted by impure perceptions)


Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by form beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te rūpasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by form beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (5)	That too is a way to understand how nirvāṇa is pleasure.

(impure jhāna: interrupted by impure perceptions)


Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (6)	That too is a way to understand how nirvāṇa is pleasure.

(impure jhāna: interrupted by impure perceptions)


Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (7)	That too is a way to understand how nirvāṇa is pleasure.

(impure jhāna: interrupted by impure perceptions)


Puna caparaṃ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (8)	That too is a way to understand how nirvāṇa is pleasure.

(note 9th attainment can not be interrupted by impure perceptions)


Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. (9)	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.


Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānan”ti.	That too is a way to understand how nirvāṇa is pleasure.”


Tatiyaṃ.	In that way, too, it can be understood how nirvāṇa is pleasure.”

35. The Simile of the Cow 35. Gāvīupamāsutta


35. Gāvīupamāsutta	35. The Simile of the Cow
“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ.	“monks, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
Tassā evamassa:	She might think:
‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti.	‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
Sā purimaṃ pādaṃ na suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya.	She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof.
Sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya;	She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before.
yasmiṃ cassā padese ṭhitāya evamassa:	And she’d never return safely to the place she had started from.
‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṃ na sotthinā paccāgaccheyya.
Taṃ kissa hetu?	Why is that?
Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ.	Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	In the same way, some foolish, incompetent, unskillful monk, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti.	But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’
So na sakkoti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharituṃ.	But they’re not able to enter and remain in the second jhāna.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.’
So na sakkoti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharituṃ.	But they’re not able to enter and remain in the first jhāna.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ’.	This is called a monk who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.


Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ.	Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains.
Tassā evamassa:	She might think:
‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti.	‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
Sā purimaṃ pādaṃ suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya.	She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof.
Sā agatapubbañceva disaṃ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya.	She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before.
Yasmiṃ cassā padese ṭhitāya evamassa:	And she’d return safely to the place she had started from.
‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṃ sotthinā paccāgaccheyya.
Taṃ kissa hetu?	Why is that?
Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ.	Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains.
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	In the same way, some astute, competent, skillful monk, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’
So dutiyaṃ jhānaṃ anabhihiṃsamāno vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ upasampajja viharati.	Without charging at the second jhāna, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, with the fading away of rapture, enter and remain in the third jhāna, where I will meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure.”’
So tatiyaṃ jhānaṃ anabhihiṃsamāno pītiyā ca virāgā … tatiyaṃ jhānaṃ upasampajja viharati.	Without charging at the third jhāna, with the fading away of rapture, they enter and remain in the third jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.’
So catutthaṃ jhānaṃ anabhihiṃsamāno sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Without charging at the fourth jhāna, with the fading away of rapture, they enter and remain in the fourth jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’
So ākāsānañcāyatanaṃ anabhihiṃsamāno sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.	Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’
So viññāṇañcāyatanaṃ anabhihiṃsamāno sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’
So ākiñcaññāyatanaṃ anabhihiṃsamāno sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’
So nevasaññānāsaññāyatanaṃ anabhihiṃsamāno sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.


Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’
So saññāvedayitanirodhaṃ anabhihiṃsamāno sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.


Yato kho, bhikkhave, bhikkhu taṃ tadeva samāpattiṃ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṃ hoti kammaññaṃ.	When a monk enters and emerges from all these attainments, their mind becomes pliable and workable.
Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito.	With a pliable and workable mind, their undistractible-lucidity becomes limitless and well developed.
So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.


So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They are capable of realizing it, in each and every case.


So sace ākaṅkhati: ‘dibbāya sotadhātuyā … pe …	If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
sati sati āyatane.	They are capable of realizing it, in each and every case.


So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,	If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They are capable of realizing it, in each and every case.


So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,	If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here. May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They’re capable of realizing it, in each and every case.


So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajāneyyan’ti	If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They’re capable of realizing it, in each and every case.


So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.	They’re capable of realizing it, in each and every case.

36. Depending on Absorption 36. Jhānasutta


36. Jhānasutta	36. Depending on jhāna
“Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi;	“monks, I say that the first jhāna is a basis for ending the defilements.
dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi;	The second jhāna is also a basis for ending the defilements.
tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi;	The third jhāna is also a basis for ending the defilements.
catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi;	The fourth jhāna is also a basis for ending the defilements.
ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi;	The dimension of infinite space is also a basis for ending the defilements.
viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi;	The dimension of infinite consciousness is also a basis for ending the defilements.
ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi;	The dimension of nothingness is also a basis for ending the defilements.
nevasaññānāsaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi;	The dimension of neither perception nor non-perception is also a basis for ending the defilements.
saññāvedayitanirodhampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi.	The cessation of perception and feeling is also a basis for ending the defilements.


‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ.	‘The first jhāna is a basis for ending the defilements.’
Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna.
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those things,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.


Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;	It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
evamevaṃ kho, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first jhāna.
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those things,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti,	‘The first jhāna is a basis for ending the defilements.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya … pe …	‘The second jhāna is also a basis for ending the defilements.’ …
tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya … pe …	‘The third jhāna is also a basis for ending the defilements.’ …
‘catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ.	‘The fourth jhāna is also a basis for ending the defilements.’ …
Kiñcetaṃ paṭicca vuttaṃ?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
So tehi dhammehi cittaṃ paṭivāpeti.
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.



‘Ākāsānañcāyatanampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ.	‘The dimension of infinite space is also a basis for ending the defilements.’
Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space.
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those things,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.


Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;	It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
evamevaṃ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	In the same way, take a monk who enters and remains in the dimension of infinite space. …
So yadeva tattha hoti vedanāgataṃ saññāgataṃ … pe …
anāvattidhammo tasmā lokā.
‘Ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti,	‘The dimension of infinite space is a basis for ending the defilements.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


‘Viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya … pe …	‘The dimension of infinite consciousness is a basis for ending the defilements.’ …
ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ.	‘The dimension of nothingness is a basis for ending the defilements.’
Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Take a monk who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness.
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those things,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.


Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;	It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
evamevaṃ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	In the same way, take a monk who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness.
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those things,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
‘Ākiñcaññāyatanampāhaṃ, nissāya āsavānaṃ khayaṃ vadāmī’ti,	‘The dimension of nothingness is a basis for ending the defilements.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho.	And so, monks, penetration to enlightenment extends as far as attainments with perception.
Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni—	But the two dimensions that depend on these—
nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete, bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti.	the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by monks who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”

37. By Ānanda 37. Ānandasutta


37. Ānandasutta	37. By Ānanda
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Tatra kho āyasmā ānando bhikkhū āmantesi:	There Ānanda addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā ānando etadavoca:	Ānanda said this:


“Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	“It’s incredible, reverends, it’s amazing!
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.	How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvāṇa.
Tadeva nāma cakkhuṃ bhavissati te rūpā tañcāyatanaṃ no paṭisaṃvedissati.	The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field.
Tadeva nāma sotaṃ bhavissati te saddā tañcāyatanaṃ no paṭisaṃvedissati.	The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field.
Tadeva nāma ghānaṃ bhavissati te gandhā tañcāyatanaṃ no paṭisaṃvedissati.	The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field.
Sāva nāma jivhā bhavissati te rasā tañcāyatanaṃ no paṭisaṃvedissati.	The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field.
Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṃ no paṭisaṃvedissatī”ti.	The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”


Evaṃ vutte, āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:	When he said this, Venerable Udāyī said to Venerable Ānanda:
“saññīmeva nu kho, āvuso ānanda, tadāyatanaṃ no paṭisaṃvedeti udāhu asaññī”ti?	“Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?”
“Saññīmeva kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti, no asaññī”ti.	“Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”


“Kiṃsaññī panāvuso, tadāyatanaṃ no paṭisaṃvedetī”ti?	“But what does one who doesn’t experience that sense-field perceive?”
“Idhāvuso, bhikkhu, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	“It’s when a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.	One who doesn’t experience that sense-field perceives in this way.


Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.	One who doesn’t experience that sense-field perceives in this way.


Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetīti.	One who doesn’t experience that sense-field perceives in this way.


Ekamidāhaṃ, āvuso, samayaṃ sākete viharāmi añjanavane migadāye.	Reverend, one time I was staying near Sāketa in the deer park in Añjana Wood.
Atha kho, āvuso, jaṭilavāsikā bhikkhunī yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṃ etadavoca:	Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me:
‘yāyaṃ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato,	‘Sir, Ānanda, regarding the undistractible-lucidity that does not lean forward or pull back, and is not held in place by forceful suppression.
vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati.	Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious.
Ayaṃ, bhante ānanda, samādhi kiṃphalo vutto bhagavatā’ti?	What did the Buddha say was the fruit of this undistractible-lucidity?’


Evaṃ vutte, sohaṃ, āvuso, jaṭilavāsikaṃ bhikkhuniṃ etadavocaṃ:	When she said this, I said to her:
‘yāyaṃ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato,	‘Sister, regarding the undistractible-lucidity that does not lean forward or pull back, and is not held in place by forceful suppression.
vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati.	Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious.
Ayaṃ, bhagini, samādhi aññāphalo vutto bhagavatā’ti.	The Buddha said that the fruit of this undistractible-lucidity is enlightenment.’
Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetī”ti.	One who doesn’t experience that sense-field perceives in this way, too.”

38. Brahmin Cosmologists 38. Lokāyatikasutta


38. Lokāyatikasutta	38. Brahmin Cosmologists
Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	Then two brahmin cosmologists went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:


“Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	“Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So evamāha:	He says:
‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti.	‘With infinite knowledge I know and see that the world is infinite.’
Ayampi, bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	And the Jain leader Nāṭaputta also claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So evamāha:	He says:
‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti.	‘With infinite knowledge I know and see that the world is finite.’
Imesaṃ, bho gotama, ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā”ti?	These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?”


“Alaṃ, brāhmaṇā.	“Enough, brahmins.
Tiṭṭhatetaṃ:	Leave this aside:
‘imesaṃ ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā’ti.	‘These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?’
Dhammaṃ vo, brāhmaṇā, desessāmi,	I will teach you the Dhamma.
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho te brāhmaṇā bhagavato paccassosuṃ.	“Yes sir,” those brahmins replied.
Bhagavā etadavoca:	The Buddha said this:


“Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena.	“Suppose there were four men standing in the four directions. Each of them was extremely fast, with an extremely mighty stride.
Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya;	They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow.
evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo	Their stride was such that it spanned from the eastern ocean to the western ocean.
atha puratthimāya disāya ṭhito puriso evaṃ vadeyya:	Then the man standing in the east would say:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.	‘I will reach the end of the world by travelling.’
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya.	Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
Atha pacchimāya disāya … pe …	Then the man standing in the west …
atha uttarāya disāya …	Then the man standing in the north …
atha dakkhiṇāya disāya ṭhito puriso evaṃ vadeyya:	Then the man standing in the south would say:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.	‘I will reach the end of the world by travelling.’
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya.	Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
Taṃ kissa hetu?	Why is that?
Nāhaṃ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi.	I say it’s not possible to know or see or reach the end of the world by running like this.
Na cāhaṃ, brāhmaṇā, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.	But I also say there’s no making an end of suffering without reaching the end of the world.


Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati.	These five kinds of sensual stimulation are called the world in the training of the noble one.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā;	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā;	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati.	These five kinds of sensual stimulation are called the world in the training of the noble one.


Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’.	This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Tamaññe evamāhaṃsu:	Others say of them:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Ahampi hi, brāhmaṇā, evaṃ vadāmi:	And I also say this:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’


Puna caparaṃ, brāhmaṇā, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …	Furthermore, take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.	This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Tamaññe evamāhaṃsu:	Others say of them:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Ahampi hi, brāhmaṇā, evaṃ vadāmi:	And I also say this:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’


Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.	This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Tamaññe evamāhaṃsu:	Others say of them:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Ahampi hi, brāhmaṇā, evaṃ vadāmi:	And I also say this:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’


Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati … pe …	Furthermore, take a monk who enters and remains in the dimension of infinite consciousness. …
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati … pe …	the dimension of nothingness …
sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	the dimension of neither perception nor non-perception.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.	This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Tamaññe evamāhaṃsu:	Others say of them:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Ahampi hi, brāhmaṇā, evaṃ vadāmi:	And I also say this:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’


Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattikan’”ti.	This is called a monk who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.”

39. The War Between the Gods and the Demons 39. Devāsurasaṅgāmasutta


39. Devāsurasaṅgāmasutta	39. The War Between the Gods and the Demons
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	“Once upon a time, monks, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājayiṃsu.	In that battle the demons won and the gods lost.
Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā.	Defeated, the gods fled north with the demons in pursuit.
Atha kho, bhikkhave, devānaṃ etadahosi:	Then the gods thought:
‘abhiyanteva kho asurā.	‘The demons are still in pursuit.
Yannūna mayaṃ dutiyampi asurehi saṅgāmeyyāmā’ti.	Why don’t we engage them in battle a second time?’
Dutiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ.	And so a second battle was fought between the gods and the demons.
Dutiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu.	And for a second time the demons won and the gods lost.
Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā.	Defeated, the gods fled north with the demons in pursuit.


Atha kho, bhikkhave, devānaṃ etadahosi:	Then the gods thought:
‘abhiyanteva kho asurā.	‘The demons are still in pursuit.
Yannūna mayaṃ tatiyampi asurehi saṅgāmeyyāmā’ti.	Why don’t we engage them in battle a third time?’
Tatiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ.	And so a third battle was fought between the gods and the demons.
Tatiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu.	And for a third time the demons won and the gods lost.
Parājitā ca, bhikkhave, devā bhītā devapuraṃyeva pavisiṃsu.	Defeated and terrified, the gods fled right into the castle of the gods.
Devapuragatānañca pana, bhikkhave, devānaṃ etadahosi:	When they had entered their castle, they thought:
‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā asurehī’ti.	‘Now we’re in a secure location and the demons can’t do anything to us.’
Asurānampi, bhikkhave, etadahosi:	The demons also thought:
‘bhīruttānagatena kho dāni devā etarahi attanā viharanti akaraṇīyā amhehī’ti.	‘Now the gods are in a secure location and we can’t do anything to them.’


Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	Once upon a time, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājayiṃsu.	In that battle the gods won and the demons lost.
Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā.	Defeated, the demons fled south with the gods in pursuit.
Atha kho, bhikkhave, asurānaṃ etadahosi:	Then the demons thought:
‘abhiyanteva kho devā.	‘The gods are still in pursuit.
Yannūna mayaṃ dutiyampi devehi saṅgāmeyyāmā’ti.	Why don’t we engage them in battle a second time?’
Dutiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ.	And so a second battle was fought between the gods and the demons.
Dutiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu.	And for a second time the gods won and the demons lost.
Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā.	Defeated, the demons fled south with the gods in pursuit.


Atha kho, bhikkhave, asurānaṃ etadahosi:	Then the demons thought:
‘abhiyanteva kho devā.	‘The gods are still in pursuit.
Yannūna mayaṃ tatiyampi devehi saṅgāmeyyāmā’ti.	Why don’t we engage them in battle a third time?’
Tatiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ.	And so a third battle was fought between the gods and the demons.
Tatiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu.	And for a third time the gods won and the demons lost.
Parājitā ca, bhikkhave, asurā bhītā asurapuraṃyeva pavisiṃsu.	Defeated and terrified, the demons fled right into the citadel of the demons.
Asurapuragatānañca pana, bhikkhave, asurānaṃ etadahosi:	When they had entered their citadel, they thought:
‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā devehī’ti.	‘Now we’re in a secure location and the gods can’t do anything to us.’
Devānampi, bhikkhave, etadahosi:	And the gods also thought:
‘bhīruttānagatena kho dāni asurā etarahi attanā viharanti akaraṇīyā amhehī’ti.	‘Now the demons are in a secure location and we can’t do anything to them.’


Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati,	In the same way, a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti:	At such a time the monk thinks:
‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti.	‘Now I’m in a secure location and Māra can’t do anything to me.’
Mārassāpi, bhikkhave, pāpimato evaṃ hoti:	And Māra the Wicked also thinks:
‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayhan’ti.	‘Now the monk is in a secure location and we can’t do anything to them.’


Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …	When, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati,	fourth jhāna.
tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti:	At such a time the monk thinks:
‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti.	‘Now I’m in a secure location and Māra can’t do anything to me.’
Mārassāpi, bhikkhave, pāpimato evaṃ hoti:	And Māra the Wicked also thinks:
‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati, akaraṇīyo mayhan’ti.	‘Now the monk is in a secure location and we can’t do anything to them.’


Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	A monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattikan’ti.	At such a time they are called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.


Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati …	A monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ 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 ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati …	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …
sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattikan’”ti.	At such a time they are called a monk 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.”

40. The Simile of the Bull Elephant in the Forest 40. Nāgasutta


40. Nāgasutta	40. The Simile of the Bull Elephant in the Forest
“Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.	“monks, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that.
Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṃ sākhābhaṅgaṃ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.	When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he’s dragged down, the wild bull elephant is horrified, repelled, and disgusted by that.
Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhaṃ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṃ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.	When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that.
Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.	When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that.


Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti:	At that time the wild bull elephant thinks:
‘ahaṃ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi.	‘Now I live crowded by other males, females, younglings, and cubs.
Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.	I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me.
Yannūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.	Why don’t I live alone, withdrawn from the herd?’
So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.	After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and they don’t eat the broken branches he’s dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath.


Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti:	At that time the wild bull elephant thinks:
‘ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. Sohaṃ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṃ bhañjitvā sākhābhaṅgena kāyaṃ parimajjitvā attamano soṇḍaṃ saṃharati.	‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches.


Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti:	In the same way, when a monk lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and by teachers of other paths and their disciples, they think:
‘ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	‘Now I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples.
Yannūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.	Why don’t I live alone, withdrawn from the group?’
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establishes remembering right there.


So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So attamano soṇḍaṃ saṃharati.	They happily relieve their itches.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
So attamano soṇḍaṃ saṃharati.	They happily relieve their itches.


Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
So attamano soṇḍaṃ saṃharati.	They happily relieve their itches.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati …	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. …
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ 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 ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati …	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …
sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
So attamano soṇḍaṃ saṃharatī”ti.	They happily relieve their itches.”

41. With the Householder Tapussa 41. Tapussasutta


41. Tapussasutta	41. With the Householder Tapussa
Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo.	At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya uruvelakappaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms.
Uruvelakappe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“idheva tāva tvaṃ, ānanda, hohi, yāvāhaṃ mahāvanaṃ ajjhogāhāmi divāvihārāyā”ti.	“Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.


Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tapusso gahapati āyasmantaṃ ānandaṃ etadavoca:	Then the householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him:


“Mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā.	“Sir, Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them.
Tesaṃ no, bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ.	But renunciation seems like an abyss.
Sutaṃ metaṃ, bhante, ‘imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato’.	I have heard that in this teaching and training there are very young monks whose minds are eager for renunciation; they’re confident, settled, and decided about it. They see it as peaceful.
Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo, yadidaṃ nekkhamman”ti.	Renunciation is the dividing line between between the multitude and the monks in this teaching and training.”


“Atthi kho etaṃ, gahapati, kathāpābhataṃ bhagavantaṃ dassanāya.	“Householder, we should see the Buddha about this matter.
Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma.	Come, let’s go to the Buddha and inform him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”


“Evaṃ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi.	“Yes, sir,” replied Tapussa.
Atha kho āyasmā ānando tapussena gahapatinā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened.



“Evametaṃ, ānanda, evametaṃ, ānanda.	“That’s so true, Ānanda! That’s so true!
Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	Before my awakening—when I was still unawakened but intent on awakening—I too thought:
‘sādhu nekkhammaṃ, sādhu paviveko’ti.	‘Renunciation is good! Seclusion is good!’
Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for renunciation, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that.
Tasmā me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for renunciation, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ kāmesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseveyyaṃ,	‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that.
ṭhānaṃ kho panetaṃ vijjati yaṃ me nekkhamme cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	It’s possible that my mind would be eager for renunciation; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that.
Tassa mayhaṃ, ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for renunciation; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.	And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.

(impure first jhāna: interrupted by impure perceptions)


Tassa mayhaṃ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by sensual pleasures beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by sensual pleasures beset me, that was an affliction for me.


Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, as the directed-thought and evaluation are stilled … enter and remain in the second jhāna?’
Tassa mayhaṃ, ānanda, avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager to stop thinking; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of thinking, and so I haven’t cultivated that. I haven’t realized the benefits of not thinking, and so I haven’t developed that.
Tasmā me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ vitakkesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, avitakke ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me avitakke cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of thinking, I were to cultivate that. And suppose that, realizing the benefits of not thinking, I were to develop that. It’s possible that my mind would be eager to stop thinking; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena vitakkesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, avitakke ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of thinking and cultivated that, and I realized the benefits of not thinking and developed that.
Tassa mayhaṃ, ānanda, avitakke cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager to stop thinking; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharāmi.	And so, as the directed-thought and evaluation were stilled … I was entering and remaining in the second jhāna.

(impure second jhāna: interrupted by impure perceptions of thoughts)


Tassa mayhaṃ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by directing-thought beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them.


Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, with the fading away of rapture, enter and remain in the third jhāna, where I will meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”?’
Tassa mayhaṃ, ānanda, nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for freedom from rapture; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that.
Tasmā me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ pītiyā ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nippītike ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nippītike cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be eager to be free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena pītiyā ādīnavaṃ disvā taṃ bahulamakāsiṃ, nippītike ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that.
Tassa mayhaṃ, ānanda, nippītike cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for freedom from rapture; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharāmi.	And so, with the fading away of rapture … I was entering and remaining in the third jhāna.

(impure third jhāna: interrupted by impure perceptions of rapture)


Tassa mayhaṃ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by rapture beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by rapture beset me, that was an affliction for me.


Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering?’
Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager to be without pleasure and pain; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of equanimous pleasure, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that.
Tasmā me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ upekkhāsukhe ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, adukkhamasukhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me adukkhamasukhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of equanimous pleasure, I was to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I was to develop that. It’s possible that my mind would be eager to be without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena upekkhāsukhe ādīnavaṃ disvā taṃ bahulamakāsiṃ adukkhamasukhe ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of equanimous pleasure and cultivated that, and I realized the benefits of being without pleasure and pain and developed that.
Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager to be without pleasure and pain; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharāmi.	And so, giving up pleasure and pain … I was entering and remaining in the fourth jhāna.

(impure fourth jhāna: interrupted by impure perceptions)


Tassa mayhaṃ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by equanimous pleasure beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by equanimous pleasure beset me, that was an affliction for me.


Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’
Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that.
Tasmā me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ rūpesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākāsānañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of forms, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena rūpesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that.
Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāmi.	And so, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I was entering and remaining in the dimension of infinite space.

(impure jhāna: interrupted by impure perceptions)


Tassa mayhaṃ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by forms beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by forms beset me, that was an affliction for me.


Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’
Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the dimension of infinite consciousness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that.
Tasmā me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me viññāṇañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of the dimension of infinite space, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that.
Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the dimension of infinite consciousness; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharāmi.	And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I was entering and remaining in the dimension of infinite consciousness.
Tassa mayhaṃ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite space beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.


Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’
Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the dimension of nothingness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that.
Tasmā me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākiñcaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I was to develop that. It’s possible that my mind would be eager for the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that.
Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the dimension of nothingness; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi.	And so, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, I was entering and remaining in the dimension of nothingness.
Tassa mayhaṃ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by the dimension of infinite consciousness beset me, that was an affliction for me.


Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’
Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the dimension of neither perception nor non-perception; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that.
Tasmā me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nevasaññānāsaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of the dimension of nothingness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I was to develop that. It’s possible that my mind would be eager for the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that.
Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the dimension of neither perception nor non-perception; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi.	And so, going totally beyond the dimension of nothingness, I was entering and remaining in the dimension of neither perception nor non-perception.
Tassa mayhaṃ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by the dimension of nothingness beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by the dimension of nothingness beset me, that was an affliction for me.


Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’
Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the cessation of perception and feeling; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that.
Tasmā me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me saññāvedayitanirodhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I was to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I was to develop that. It’s possible that my mind would be eager for cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that.
Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the cessation of perception and feeling; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṃ agamaṃsu.	And so, going totally beyond the dimension of neither perception nor non-perception, I was entering and remaining in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.


Yāvakīvañcāhaṃ, ānanda, imā nava anupubbavihārasamāpattiyo na evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca kho ahaṃ, ānanda, imā nava anupubbavihārasamāpattiyo evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, athāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

Table of Contents

Synopsis

AN 9 vag. 4. Mahāvagga

32. Progressive Meditations 32. Anupubbavihārasutta

33. The Nine Progressive Meditative Attainments 33. Anupubbavihārasamāpattisutta

34. Extinguishment is Bliss 34. Nibbānasukhasutta

(impure first jhāna: interrupted by impure perceptions)

(impure second jhāna: interrupted by impure perceptions)

(impure third jhāna: interrupted by impure perceptions)

(impure fourth jhāna: interrupted by impure perceptions)

(impure jhāna: interrupted by impure perceptions)

(impure jhāna: interrupted by impure perceptions)

(impure jhāna: interrupted by impure perceptions)

(impure jhāna: interrupted by impure perceptions)

(note 9th attainment can not be interrupted by impure perceptions)

35. The Simile of the Cow 35. Gāvīupamāsutta

36. Depending on Absorption 36. Jhānasutta

37. By Ānanda 37. Ānandasutta

38. Brahmin Cosmologists 38. Lokāyatikasutta

39. The War Between the Gods and the Demons 39. Devāsurasaṅgāmasutta

40. The Simile of the Bull Elephant in the Forest 40. Nāgasutta

41. With the Householder Tapussa 41. Tapussasutta

(impure first jhāna: interrupted by impure perceptions)

(impure second jhāna: interrupted by impure perceptions of thoughts)

(impure third jhāna: interrupted by impure perceptions of rapture)

(impure fourth jhāna: interrupted by impure perceptions)

(impure jhāna: interrupted by impure perceptions)