And so, monks, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disenchantment. disenchantment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of undistractible-lucidity. undistractible-lucidity is the purpose and benefit of pleasure. pleasure is the purpose and benefit of pacification. pacification is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics.
(8) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,
When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,
When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,
When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
(8) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,
When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,
When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,
When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
(8) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,
When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,
When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,
When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ … pe …
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
(end of sutta⏹️)
❧
AN 11.6 Byasana: Disasters
6. Byasanasutta
6. Disasters
“Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.
“monks, any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters.
Katamesaṃ ekādasannaṃ?
What eleven?
Anadhigataṃ nādhigacchati,
(1) They don’t achieve the unachieved.
adhigatā parihāyati,
(2) What they have achieved falls away.
saddhammassa na vodāyanti,
(3) They don’t refine their good qualities.
saddhammesu vā adhimāniko hoti,
(4) They overestimate their good qualities.
anabhirato vā brahmacariyaṃ carati,
(5) Or they live the spiritual life dissatisfied.
aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati,
(6) Or they commit a corrupt offence.
sikkhaṃ vā paccakkhāya hīnāyāvattati,
(7) Or they reject the training and return to a lesser life.
(11) And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.
Any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters.
Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya.
Any monk who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.
Katamesaṃ ekādasannaṃ?
What eleven?
Anadhigataṃ nādhigacchati,
(1) They don’t achieve the unachieved.
adhigatā parihāyati,
(2) What they have achieved falls away.
saddhammassa na vodāyanti,
(3) They don’t refine their good qualities.
saddhammesu vā adhimāniko hoti,
(4) They overestimate their good qualities.
anabhirato vā brahmacariyaṃ carati,
(5) Or they live the spiritual life dissatisfied.
aññataraṃ vā saṅkiliṭṭhaṃ āpattiṃ āpajjati,
(6) Or they commit one of the corrupt offences.
sikkhaṃ vā paccakkhāya hīnāyāvattati,
(7) Or they reject the training and return to a lesser life.
(11) And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyyā”ti.
Any monk who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.”
(end of sutta⏹️)
❧
+
AN 11.7 Saññā: Percipient (of Nirvana in present moment)
(2024 SP-FLUENT translation by frankk derived from B. Sujato) AN 11.7 - AN 11.7 Saññā: Percipient (of Nirvana in present moment) AN 11.7.1 - (Ānanda asked Buddha if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception?) AN 11.7.2 - (Buddha replies that there is such a samādhi) AN 11.7.3 - (Ānanda asked, “how is this kind of samādhi possible?”) AN 11.7.4 - (Buddha describes a samādhi that perceives nirvana right now) AN 11.7.5 - (Ānanda then goes to ask Sāriputta exact same question) AN 11.7.6 - (Sāriputta replies exactly the same as the Buddha here, unlike AN 10.7)
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
§7.1 – (Ānanda asked Buddha if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception?)
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho
“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this?
yathā neva pathaviyaṃ pathavisaññī assa,
(1) They wouldn’t perceive earth in earth,
na āpasmiṃ āposaññī assa,
(2) water in water,
na tejasmiṃ tejosaññī assa,
(3) fire in fire,
na vāyasmiṃ vāyosaññī assa,
(4) or air in air.
na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,
(5) And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space,
na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,
(6) the dimension of infinite consciousness in the dimension of infinite consciousness,
na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,
(7) the dimension of nothingness in the dimension of nothingness,
na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,
(8) or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception.
na idhaloke idhalokasaññī assa,
(9) And they wouldn’t perceive this world in this world,
na paraloke paralokasaññī assa;
(10) or the other world in the other world.
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ
(11) And they wouldn’t perceive what is seen, heard, thought,
viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,
cognized, attained, sought, or explored by the mind.
tatrāpi na saññī assa; saññī ca pana assā
And yet they would still perceive
”ti?
.”
§7.2 – (Buddha replies that there is such a samādhi)
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti.
“It could be, Ānanda, that a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
§7.3 – (Ānanda asked, “how is this kind of samādhi possible?”)
“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
“But how could this be, sir?”
+
§7.4 – (Buddha describes a samādhi that perceives nirvana right now)
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
§7.5 – (Ānanda then goes to ask Sāriputta exact same question)
And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, and exchanged greetings with him.
“Could it be, reverend Sāriputta, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
‘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, nirvana.’
That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso.
“It’s incredible, it’s amazing!
Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmiṃ.
How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!
AN 11.8 - AN 11.8 Manasi-kāra: paying attention [to perceptions of Nirvana] AN 11.8.1 - (Ānanda asked Buddha if there is a samādhi where one can pay attention to perceptions of nirvana) AN 11.8.2 - (Buddha replies that there is such a samādhi) AN 11.8.3 - (Ānanda asked, “how is this kind of samādhi possible?”) AN 11.8.4 - (Buddha describes a samādhi that perceives nirvana right now)
(1) They wouldn’t pay attention to [perceptions of] earth in earth,
na āpaṃ manasi kareyya,
(2) water in water,
na tejaṃ manasi kareyya,
(3) fire in fire,
na vāyaṃ manasi kareyya,
(4) or air in air.
na ākāsānañcāyatanaṃ manasi kareyya,
(5) And they wouldn’t pay attention to [perceptions of] the dimension of infinite space in the dimension of infinite space,
na viññāṇañcāyatanaṃ manasi kareyya,
(6) the dimension of infinite consciousness in the dimension of infinite consciousness,
na ākiñcaññāyatanaṃ manasi kareyya,
(7) the dimension of nothingness in the dimension of nothingness,
na nevasaññānāsaññāyatanaṃ manasi kareyya,
(8) or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception.
na idhalokaṃ manasi kareyya,
(9) They wouldn’t pay attention to [perceptions of] this world in this world,
na paralokaṃ manasi kareyya,
(10) or the other world in the other world.
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ
(11) And they wouldn’t pay attention to [perceptions of] what is seen, heard, thought,
viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,
cognized, attained, sought, or explored by the mind.
tampi na manasi kareyya;
manasi ca pana kareyyā”ti?
Yet they would be paying attention [to perceptions from that samādhi]?”
❧
§8.2 – (Buddha replies that there is such a samādhi)
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;
“It could be, Ānanda.”
manasi ca pana kareyyā”ti.
§8.3 – (Ānanda asked, “how is this kind of samādhi possible?”)
“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya … pe …
“Ānanda, it’s when a monk is paying attention [to perceptions from that samādhi like this]:
(repeat list of 12 exemptions)
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya … pe …
That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t pay attention to [perceptions of] the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. …
AN 11.9 - AN 11.9 Saddha: With Sandha [on horse jhāna] AN 11.9.1 - (unskillful horse jhāna is obsessing about eating hay) AN 11.9.2 - (unskillful person jhāna is polluted by 5niv⛅) AN 11.9.3 - (skillful horse jhāna is focusing on proper task and avoiding the goad) AN 11.9.4 - (skillful person jhāna is free of 5niv⛅ and able to perceive nirvana as in AN 11.7) AN 11.9.5 – (Sandha asks Buddha for more detail on that jhāna)
In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.
So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati,
Harboring sensual desire within they do [unskillful or corrupted] jhāna meditation with varying degrees of intensity and depth.
byāpādapariyuṭṭhitena cetasā viharati …
Their heart is overcome by ill will …
thinamiddhapariyuṭṭhitena cetasā viharati …
dullness and drowsiness …
uddhaccakukkuccapariyuṭṭhitena cetasā viharati …
restlessness and remorse …
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti.
doubt …
So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati.
Harboring doubt within they do [unskillful or corrupted] jhāna meditation with varying degrees of intensity and depth.
They do jhāna meditation dependent on earth, water, fire, and air. They do jhāna meditation dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They do jhāna meditation dependent on this world or the other world. They do jhāna meditation dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.
That’s how a wild person does [unskillful] jhāna meditation.
Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti,
In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen.
na byāpādapariyuṭṭhitena cetasā viharati …
Their heart is not overcome by ill will …
na thinamiddhapariyuṭṭhitena cetasā viharati …
dullness and drowsiness …
na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …
restlessness and remorse …
na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti.
doubt …
So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati;
They don’t do jhāna meditation dependent on earth, water, fire, and air. They don’t do jhāna meditation dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t do jhāna meditation dependent on this world or the other world. They don’t do jhāna meditation dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, cognized, attained, sought, or explored by the mind has vanished.
That’s how that fine thoroughbred person doesn’t do jhāna meditation dependent on earth, water, fire, and air. They don’t do jhāna meditation dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t do jhāna meditation dependent on this world or the other world.
“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk who has two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the Buddha.
The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects The Dharma their mind is not full of greed, hate, and delusion. …
This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of The Dharma.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the Saṅgha.
Furthermore, a noble-one's-disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. …
This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of their ethical conduct.
Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Yasmiṃ, mahānāma, samaye ariyasāvako cāgaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …
This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of generosity.
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati.
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati.
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati.
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṃvijjati.
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the deities.”
(end of sutta⏹️)
end of section [11.11 - AN 11.11 Paṭhamamahānāma: With Mahānāma (1st)]❧
When you’re grounded on these five things, go on to develop six further things.
Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi:
Firstly, you should recollect the Realized One:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.
Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi … pe …
Furthermore, you should recollect The Dharma …
saṅghaṃ anussareyyāsi … pe …
the Saṅgha …
attano sīlaṃ anussareyyāsi … pe …
your own ethical conduct …
attano cāgaṃ anussareyyāsi … pe …
your own generosity …
devatā anussareyyāsi:
the deities …
‘santi devā cātumahārājikā … pe …
santi devā tatuttari.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati.
Yathārūpena sīlena …
sutena …
cāgena …
paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
You should develop this recollection of the deities while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.”
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Iti kho te, nandiya, tathāgataṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
In this way you should establish rememberfulness internally based on the Realized One.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Iti kho te, nandiya, dhammaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
In this way you should establish rememberfulness internally based on The Dharma.
Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Iti kho te, nandiya, cāgaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
In this way you should establish rememberfulness internally based on generosity.
Puna caparaṃ tvaṃ, nandiya, devatā anussareyyāsi:
Furthermore, you should recollect the deities:
‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ’.
‘There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain group of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’
A permanently freed monk doesn’t see in themselves anything more to do, or anything that needs improvement.
evamevaṃ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ.
In the same way, Nandiya, there are deities who, surpassing the company of deities that consume solid food, are reborn in a certain group of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.
Iti kho te, nandiya, devatā ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.
In this way you should establish rememberfulness internally based on the deities.
“Firstly, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Furthermore, a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Furthermore, a monk gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
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.’ And so they recollect their many kinds of past lives, with features and details.
Furthermore, with clairvoyance that is purified and superhuman, a monk sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Furthermore, a monk has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda:
“Sir, Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?”
“Householder, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
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 nirvana'd there, and are not liable to return from that world.
This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.
They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
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 nirvana'd there, and are not liable to return from that world.
This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.
Furthermore, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
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 nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.
This too is one thing that has been rightly explained by the Blessed One …
Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā … pe …
Furthermore, a monk meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
They meditate spreading a heart full of rejoicing …
In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
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 nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.
This too is one thing that has been rightly explained by the Blessed One …
Furthermore, 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’, they enter and remain in the dimension of infinite space.
They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
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 nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.
This too is one thing that has been rightly explained by the Blessed One …
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. …
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …
They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
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 nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.
This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they reach the supreme sanctuary.”
The householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with a variety of delicious foods.
“monks, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
Katamehi ekādasahi?
What eleven?
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti.
It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd.
In the same way, a monk with eleven qualities can’t achieve growth, improvement, or maturity in this Dharma and training.
Katamehi ekādasahi?
What eleven?
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.
It’s when a monk doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.
It’s when a monk doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. (2)
That’s how a monk isn’t skilled in characteristics.
Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti?
And how does a monk not pick out flies’ eggs?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ …
It’s when a monk tolerates a sensual, malicious, or cruel thought that’s arisen. They don’t give it up, get rid of it, eliminate it, and obliterate it.
uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti.
They tolerate any bad, unskillful Dharmas that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them.
Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti. (3)
That’s how a monk doesn’t pick out flies’ eggs.
Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti?
When a monk sees a sight with their eyes, they get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ nāpajjati.
Since the faculty of sight is left unrestrained, bad unskillful Dharmas of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint.
When they know a thought with their mind, they get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati manindriyaṃ, manindriye saṃvaraṃ nāpajjati.
Since the faculty of the mind is left unrestrained, bad unskillful Dharmas of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint.
Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti. (4)
That’s how a monk doesn’t dress wounds.
Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti?
It’s when a monk doesn’t teach others the Dhamma in detail as they learned and memorized it.
Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti. (5)
That’s how a monk doesn’t smoke out pests.
Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti?
And how does a monk not know the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati na paripañhati:
It’s when a monk doesn’t from time to time go up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and ask them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?
‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti.
Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti. (6)
That’s how a monk doesn’t know the ford.
Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti?
And how does a monk not know satisfaction?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ.
It’s when a monk, when The Dharma and training proclaimed by the Realized One are being taught, finds no joy in the meaning and The Dharma, and finds no joy connected with The Dharma.
It’s when a monk doesn’t truly understand the four kinds of rememberfulness meditation.
Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti. (9)
That’s how a monk is not skilled in pastures.
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti?
And how does a monk milk dry?
Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya.
It’s when a monk is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick. But they don’t know moderation in accepting.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti?
And how does a monk not show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṃ vacīkammaṃ … na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca.
It’s when a monk doesn’t consistently treat senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te atirekapūjāya pūjetā hoti. (11)
That’s how a monk doesn’t show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.
A cowherd with eleven factors can maintain and expand a herd of cattle.
Katamehi ekādasahi?
What eleven?
Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti—
It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows when they’re satisfied, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to the bulls who are fathers and leaders of the herd.
In the same way, a monk with eleven qualities can achieve growth, improvement, and maturity in this Dharma and training.
Katamehi ekādasahi?
What eleven?
Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.
It’s when a monk knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know a thought with their mind, they don’t get caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
It’s when from time to time a monk goes up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and asks them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?
‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
It’s when a monk, when The Dharma and training proclaimed by the Realized One are being taught, finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti?
And how does a monk show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha?
Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, mettaṃ vacīkammaṃ … mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca.
It’s when a monk consistently treats senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti. (11)
That’s how a monk shows extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.
And then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?
“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”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, nirvana.’
Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.
That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
AN 11.19 Dutiyasamādhi: undistractible-lucidity (2nd)
19. Dutiyasamādhisutta
19. undistractible-lucidity (2nd)
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Siyā nu kho, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa … pe … na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?
“Could it be, monks, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
‘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, nirvana.’
That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
AN 11.20 Tatiyasamādhi: undistractible-lucidity (3rd)
When the greetings and polite conversation were over, they sat down to one side and said to him:
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?
“Could it be, reverend, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Siyā, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”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, nirvana.’
That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
AN 11.21 Catutthasamādhi: undistractible-lucidity (4th)
21. Catutthasamādhisutta
21. undistractible-lucidity (4th)
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?
“Could it be, reverends, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
‘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, nirvana.’
Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.
That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
Aṅguttara Nikāya 11
Numbered Discourses 11
Paṭhamapaṇṇāsaka
The First Fifty
end of section [11..2.. - AN 11 vagga 2 Anussati: Recollection]❧
“monks, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
Katamehi ekādasahi?
What eleven?
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti—
It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd.
