| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 9 |
Numbered Discourses 9 |
3. Sattāvāsavagga |
3. Abodes of Sentient Beings |
21. Tiṭhānasutta |
21. In Three Particulars |
“Tīhi, bhikkhave, ṭhānehi uttarakurukā manussā deve ca tāvatiṃse adhiggaṇhanti jambudīpake ca manusse. |
“The humans of Uttarakuru surpass the gods of the Thirty-Three and the humans of India in three particulars. |
Katamehi tīhi? |
What three? |
Amamā, apariggahā, niyatāyukā, visesaguṇā— |
They’re selfless and not possessive. They have a fixed life span. They have a distinctive nature. |
imehi kho, bhikkhave, tīhi ṭhānehi uttarakurukā manussā deve ca tāvatiṃse adhiggaṇhanti jambudīpake ca manusse. |
The humans of Uttarakuru surpass the gods of the Thirty-Three and the humans of India in these three particulars. |
Tīhi, bhikkhave, ṭhānehi devā tāvatiṃsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse. |
The gods of the Thirty-Three surpass the humans of Uttarakuru and India in three particulars. |
Katamehi tīhi? |
What three? |
Dibbena āyunā, dibbena vaṇṇena, dibbena sukhena— |
Divine life span, beauty, and happiness. |
imehi kho, bhikkhave, tīhi ṭhānehi devā tāvatiṃsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse. |
The gods of the Thirty-Three surpass the humans of Uttarakuru and India in these three particulars. |
Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. |
The humans of India surpass the humans of Uttarakuru and the gods of the Thirty-Three in three particulars. |
Katamehi tīhi? |
What three? |
Sūrā, satimanto, idha brahmacariyavāso— |
Bravery, remembering, and the spiritual life is lived here. |
imehi kho, bhikkhave, tīhi ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse”ti. |
The humans of India surpass the humans of Uttarakuru and the gods of the Thirty-Three in these three particulars. |
22. Assakhaḷuṅkasutta |
22. A Wild Colt |
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke tayo ca assaparasse tayo ca purisaparasse tayo ca bhadde assājānīye tayo ca bhadde purisājānīye. |
“monks, I will teach you about three wild colts and three wild people; three excellent horses and three excellent people; and three fine thoroughbred horses and three fine thoroughbred people. |
Taṃ suṇātha. () |
Listen and pay close attention, I will speak. |
Katame ca, bhikkhave, tayo assakhaḷuṅkā? |
And what are the three wild colts? |
Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. |
One wild colt is fast, but not beautiful or well proportioned. |
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. |
Another wild colt is fast and beautiful, but not well proportioned. |
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
While another wild colt is fast, beautiful, and well proportioned. |
Ime kho, bhikkhave, tayo assakhaḷuṅkā. |
These are the three wild colts. |
Katame ca, bhikkhave, tayo purisakhaḷuṅkā? |
And what are the three wild people? |
Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. |
One wild person is fast, but not beautiful or well proportioned. |
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. |
Another wild person is fast and beautiful, but not well proportioned. |
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
While another wild person is fast, beautiful, and well proportioned. |
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno? |
And how is a wild person fast, but not beautiful or well proportioned? |
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
Idamassa javasmiṃ vadāmi. |
This is how they’re quick, I say. |
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti. |
But when asked a question about the teaching or training, they falter without answering. |
Idamassa na vaṇṇasmiṃ vadāmi. |
This is how they’re not beautiful, I say. |
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. |
And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. |
Idamassa na ārohapariṇāhasmiṃ vadāmi. |
This is how they’re not well proportioned, I say. |
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno. |
This is how a wild person is fast, but not beautiful or well proportioned. |
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? |
And how is a wild person fast and beautiful, but not well proportioned? |
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
Idamassa javasmiṃ vadāmi. |
This is how they’re quick, I say. |
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. |
When asked a question about the teaching or training, they answer without faltering. |
Idamassa vaṇṇasmiṃ vadāmi. |
This is how they’re beautiful, I say. |
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. |
But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. |
Idamassa na ārohapariṇāhasmiṃ vadāmi. |
This is how they’re not well proportioned, I say. |
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. |
This is how a wild person is fast and beautiful, but not well proportioned. |
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? |
And how is a wild person fast, beautiful, and well proportioned? |
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
Idamassa javasmiṃ vadāmi. |
This is how they’re quick, I say. |
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. |
When asked a question about the teaching or training, they answer without faltering. |
Idamassa vaṇṇasmiṃ vadāmi. |
This is how they’re beautiful, I say. |
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. |
They receive robes, alms-food, lodgings, and medicines and supplies for the sick. |
Idamassa ārohapariṇāhasmiṃ vadāmi. |
This is how they’re well proportioned, I say. |
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
This is how a wild person is fast, beautiful, and well proportioned. |
Ime kho, bhikkhave, tayo purisakhaḷuṅkā. |
These are the three wild people. |
Katame ca, bhikkhave, tayo assaparassā? |
And what are the three excellent horses? |
Idha, bhikkhave, ekacco assaparasso … pe … |
One excellent horse … |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
is fast, beautiful, and well proportioned. |
Ime kho, bhikkhave, tayo assaparassā. |
These are the three excellent horses. |
Katame ca, bhikkhave, tayo purisaparassā? |
What are the three excellent people? |
Idha, bhikkhave, ekacco purisaparasso … pe … |
One excellent person … |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
is fast, beautiful, and well proportioned. |
Kathañca, bhikkhave, purisaparasso … pe … |
And how is an excellent person … |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? |
fast, beautiful, and well proportioned? |
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. |
It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world. |
Idamassa javasmiṃ vadāmi. |
This is how they’re quick, I say. |
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. |
When asked a question about the teaching or training, they answer without faltering. |
Idamassa vaṇṇasmiṃ vadāmi. |
This is how they’re beautiful, I say. |
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. |
They receive robes, alms-food, lodgings, and medicines and supplies for the sick. |
Idamassa ārohapariṇāhasmiṃ vadāmi. |
This is how they’re well proportioned, I say. |
Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
This is how an excellent person fast, beautiful, and well proportioned. |
Ime kho, bhikkhave, tayo purisaparassā. |
These are the three excellent people. |
Katame ca, bhikkhave, tayo bhaddā assājānīyā? |
And what are the three fine thoroughbred horses? |
Idha, bhikkhave, ekacco bhaddo assājānīyo … pe … |
One fine thoroughbred horse … |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
is fast, beautiful, and well proportioned. |
Ime kho, bhikkhave, tayo bhaddā assājānīyā. |
These are the three fine thoroughbred horses. |
Katame ca, bhikkhave, tayo bhaddā purisājānīyā? |
And what are the three fine thoroughbred people? |
Idha, bhikkhave, ekacco bhaddo purisājānīyo … pe … |
One fine thoroughbred person … |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
is fast, beautiful, and well proportioned. |
Kathañca, bhikkhave, bhaddo purisājānīyo … pe … |
And how is a fine thoroughbred person … |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? |
fast, beautiful, and well proportioned? |
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
It’s a monk who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
Idamassa javasmiṃ vadāmi. |
This is how they’re quick, I say. |
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. |
When asked a question about the teaching or training, they answer without faltering. |
Idamassa vaṇṇasmiṃ vadāmi. |
This is how they’re beautiful, I say. |
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. |
They receive robes, alms-food, lodgings, and medicines and supplies for the sick. |
Idamassa ārohapariṇāhasmiṃ vadāmi. |
This is how they’re well proportioned, I say. |
Evaṃ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
This is how a fine thoroughbred person is fast, beautiful, and well proportioned. |
Ime kho, bhikkhave, tayo bhaddā purisājānīyā”ti. |
These are the three fine thoroughbred people.” |
23. Taṇhāmūlakasutta |
23. Rooted in Craving |
“Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṃ suṇātha. |
“monks, I will teach you about nine things rooted in craving. |
Katame ca, bhikkhave, nava taṇhāmūlakā dhammā? |
And what are the nine things rooted in craving? |
Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānaṃ satthādānaṃ kalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. |
Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. |
Ime kho, bhikkhave, nava taṇhāmūlakā dhammā”ti. |
These are the nine things rooted in craving.” |
24. Sattāvāsasutta |
24. Abodes of Sentient Beings |
“Navayime, bhikkhave, sattāvāsā. |
“monks, there are nine abodes of sentient beings. |
Katame nava? |
What nine? |
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. |
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. |
Ayaṃ paṭhamo sattāvāso. (1) |
This is the first abode of sentient beings. |
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. |
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna. |
Ayaṃ dutiyo sattāvāso. (2) |
This is the second abode of sentient beings. |
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. |
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. |
Ayaṃ tatiyo sattāvāso. (3) |
This is the third abode of sentient beings. |
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. |
There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. |
Ayaṃ catuttho sattāvāso. (4) |
This is the fourth abode of sentient beings. |
Santi, bhikkhave, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā. |
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. |
Ayaṃ pañcamo sattāvāso. (5) |
This is the fifth abode of sentient beings. |
Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. |
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. |
Ayaṃ chaṭṭho sattāvāso. (6) |
This is the sixth abode of sentient beings. |
Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā. |
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. |
Ayaṃ sattamo sattāvāso. (7) |
This is the seventh abode of sentient beings. |
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. |
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. |
Ayaṃ aṭṭhamo sattāvāso. (8) |
This is the eighth abode of sentient beings. |
Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā. |
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. |
Ayaṃ navamo sattāvāso. (9) |
This is the ninth abode of sentient beings. |
Ime kho, bhikkhave, nava sattāvāsā”ti. |
These are the nine abodes of sentient beings.” |
25. Paññāsutta |
25. Consolidated by Wisdom |
“Yato kho, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti, tassetaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya: |
“monks, when a monk’s mind has been well consolidated with wisdom it’s appropriate for them to say: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
Kathañca, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti? |
And how is a monk’s mind well consolidated with wisdom? |
‘Vītarāgaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; |
The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’ |
‘vītadosaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; |
… ‘My mind is without hate.’ |
‘vītamohaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; |
… ‘My mind is without delusion.’ |
‘asarāgadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to become greedy.’ |
‘asadosadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to become hateful.’ |
‘asamohadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to become deluded.’ |
‘anāvattidhammaṃ me cittaṃ kāmabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to return to rebirth in the sensual realm.’ |
‘anāvattidhammaṃ me cittaṃ rūpabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’ |
‘anāvattidhammaṃ me cittaṃ arūpabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti. |
… ‘My mind is not liable to return to rebirth in the formless realm.’ |
Yato kho, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti, tassetaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya: |
When a monk’s mind has been well consolidated with wisdom it’s appropriate for them to say: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti. |
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ |
26. Silāyūpasutta |
26. The Simile of the Stone Pillar |
() |
So I have heard. |
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Tatra kho āyasmā candikāputto bhikkhū āmantesi (): |
There Venerable Candikāputta addressed the monks: |
“devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti: |
“Reverends, Devadatta teaches the monks like this: |
‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
‘When a monk’s mind is solidified by heart, it’s appropriate for them to say: |
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti. |
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’” |
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca: |
When he said this, Venerable Sāriputta said to him: |
“na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti: |
“Reverend Candikāputta, Devadatta does not teach the monks like that. |
‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
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khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
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Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti: |
He teaches like this: |
‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
‘When a monk’s mind is well consolidated by heart, it’s appropriate for them to say: |
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti. |
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’” |
Dutiyampi kho āyasmā candikāputto bhikkhū āmantesi: |
For a second time … |
“devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti: |
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‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
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khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti. |
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Dutiyampi kho āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca: |
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“na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti: |
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‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
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khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
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Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti: |
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‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
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khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti. |
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Tatiyampi kho āyasmā candikāputto bhikkhū āmantesi: |
And for a third time Venerable Candikāputta addressed the monks … |
“devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti: |
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‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
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khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti. |
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Tatiyampi kho āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca: |
And for a third time, Sāriputta said to him: |
“na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti: |
“Reverend Candikāputta, Devadatta does not teach the monks like that. |
‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
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khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
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Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti: |
He teaches like this: |
‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— |
‘When a monk’s mind is well consolidated by heart, it’s appropriate for them to say: |
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’ |
Kathañca, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti? |
And how is a monk’s mind well consolidated with heart? |
‘Vītarāgaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti; |
The mind is well consolidated with heart when they know: ‘My mind is without greed.’ |
‘vītadosaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti; |
… ‘My mind is without hate.’ |
‘vītamohaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti; |
… ‘My mind is without delusion.’ |
‘asarāgadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to become greedy.’ |
‘asadosadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to become hateful.’ |
‘asamohadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to become deluded.’ |
‘anāvattidhammaṃ me cittaṃ kāmabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to return to rebirth in the sensual realm.’ |
‘anāvattidhammaṃ me cittaṃ rūpabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti; |
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’ |
‘anāvattidhammaṃ me cittaṃ arūpabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti. |
… ‘My mind is not liable to return to rebirth in the formless realm.’ |
Evaṃ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; |
When a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. |
amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassati. |
The mind remains unaffected. It is steady, imperturbable, observing disappearance. |
Seyyathāpi, āvuso, silāyūpo soḷasakukkuko. |
Suppose there was a stone pillar, sixteen feet long. |
Tassassu aṭṭha kukkū heṭṭhā nemaṅgamā, aṭṭha kukkū upari nemassa. |
Eight feet were buried underground, and eight above ground. |
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampavedheyya; |
And violent storms were to blow up out of the east, the west, the north, and the south. |
atha pacchimāya … |
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atha uttarāya … |
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atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampavedheyya. |
They couldn’t make it tremor and tremble and quake. |
Taṃ kissa hetu? |
Why is that? |
Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa. |
It’s because that boundary pillar is firmly embedded, with deep foundations. |
Evamevaṃ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; |
In the same way, when a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. |
amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassati. |
The mind remains unaffected. It is steady, imperturbable, observing disappearance. |
Bhusā cepi sotaviññeyyā saddā … |
If even compelling sounds … |
ghānaviññeyyā gandhā … |
smells … |
jivhāviññeyyā rasā … |
tastes … |
kāyaviññeyyā phoṭṭhabbā … |
touches … |
manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; |
and thoughts come into the range of the mind they don’t occupy the mind. |
amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassatī”ti. |
The mind remains unaffected. It is steady, imperturbable, observing disappearance.” |
27. Paṭhamaverasutta |
27. Dangers and Threats (1st) |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca: |
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya: |
“Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti. |
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ |
Katamāni pañca bhayāni verāni vūpasantāni honti? |
What are the five dangers and threats they have quelled? |
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. |
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. |
Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (1) |
So that danger and threat is quelled for anyone who refrains from killing living creatures. |
Yaṃ, gahapati, adinnādāyī … pe … |
Anyone who steals … |
kāmesumicchācārī … |
Anyone who commits sexual misconduct … |
musāvādī … |
Anyone who lies … |
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. |
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. |
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (4–5.) |
So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. |
Imāni pañca bhayāni verāni vūpasantāni honti. |
These are the five dangers and threats they have quelled. |
“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? |
What are the four factors of stream-entry that they have? |
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
It’s when a noble disciple has experiential confidence in the Buddha: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. (6) |
‘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.’ |
Dhamme aveccappasādena samannāgato hoti: |
They have experiential confidence in the teaching: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. (7) |
‘The teaching 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.’ |
Saṅghe aveccappasādena samannāgato hoti: |
They have experiential confidence in the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho; yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. (8) |
‘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.’ |
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. |
And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. (9) |
These are the four factors of stream-entry that they have. |
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya: |
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. |
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” |
28. Dutiyaverasutta |
28. Dangers and Threats (2nd) |
“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya: |
“monks, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. |
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ |
Katamāni pañca bhayāni verāni vūpasantāni honti? |
What are the five dangers and threats they have quelled? |
Yaṃ, bhikkhave, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato … pe … |
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. |
evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. |
So that danger and threat is quelled for anyone who refrains from killing living creatures. |
Yaṃ, bhikkhave, adinnādāyī … pe … |
Anyone who steals … commits sexual misconduct … lies … |
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. |
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. |
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. |
So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. |
Imāni pañca bhayāni verāni vūpasantāni honti. |
These are the five dangers and threats they have quelled. |
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? |
What are the four factors of stream-entry that they have? |
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
When a noble disciple has experiential confidence in the Buddha … |
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti. |
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Dhamme … pe … |
the teaching … |
saṅghe … |
the Saṅgha … |
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. |
And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. |
These are the four factors of stream-entry that they have. |
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya: |
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. |
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” |
29. Āghātavatthusutta |
29. Grounds for Resentment |
“Navayimāni, bhikkhave, āghātavatthūni. |
“monks, there are nine grounds for resentment. |
Katamāni nava? |
What nine? |
‘Anatthaṃ me acarī’ti āghātaṃ bandhati; |
Thinking: ‘They did wrong to me,’ you harbor resentment. |
‘anatthaṃ me caratī’ti āghātaṃ bandhati; |
Thinking: ‘They are doing wrong to me’ … |
‘anatthaṃ me carissatī’ti āghātaṃ bandhati; |
‘They will do wrong to me’ … |
‘piyassa me manāpassa anatthaṃ acarī’ti … pe … |
‘They did wrong to someone I love’ … |
‘anatthaṃ caratī’ti … pe … |
‘They are doing wrong to someone I love’ … |
‘anatthaṃ carissatī’ti āghātaṃ bandhati; |
‘They will do wrong to someone I love’ … |
‘appiyassa me amanāpassa atthaṃ acarī’ti … pe … |
‘They helped someone I dislike’ … |
‘atthaṃ caratī’ti … pe … |
They are helping someone I dislike’ … |
‘atthaṃ carissatī’ti āghātaṃ bandhati. |
Thinking: ‘They will help someone I dislike,’ you harbor resentment. |
Imāni kho, bhikkhave, nava āghātavatthūnī”ti. |
These are the nine grounds for resentment.” |
30. Āghātapaṭivinayasutta |
30. Getting Rid of Resentment |
“Navayime, bhikkhave, āghātapaṭivinayā. |
“monks, there are these nine methods to get rid of resentment. |
Katame nava? |
What nine? |
‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; |
Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. |
‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; |
Thinking: ‘They are harming me …’ … |
‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; |
‘They will harm me …’ … |
piyassa me manāpassa anatthaṃ acari … pe … |
‘They harmed someone I love …’ … |
anatthaṃ carati … pe … |
‘They are harming someone I love …’ |
‘anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; |
‘They will harm someone I love …’ … |
appiyassa me amanāpassa atthaṃ acari … pe … |
‘They helped someone I dislike …’ … |
atthaṃ carati … pe … |
‘They are helping someone I dislike …’ … |
‘atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti. |
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. |
Ime kho, bhikkhave, nava āghātapaṭivinayā”ti. |
These are the nine methods to get rid of resentment.” |
31. Anupubbanirodhasutta |
31. Progressive Cessations |
“Navayime, bhikkhave, anupubbanirodhā. |
“monks, there are these nine progressive cessations. |
Katame nava? |
What nine? |
Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti; |
For someone who has attained the first jhāna, sensual perceptions have ceased. |
dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti; |
For someone who has attained the second jhāna, the directed-thought and evaluation have ceased. |
tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti; |
For someone who has attained the third jhāna, rapture has ceased. |
catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti; |
For someone who has attained the fourth jhāna, breathing has ceased. |
ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti; |
For someone who has attained the dimension of infinite space, the perception of form has ceased. |
viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti; |
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. |
ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti; |
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. |
nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti; |
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. |
saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. |
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. |
Ime kho, bhikkhave, nava anupubbanirodhā”ti. |
These are the nine progressive cessations.” |