AN 9.1 - AN 9.1 Sambodhi: Awakening AN 9.2 - AN 9.2 Nissaya: Supported AN 9.3 - AN 9.3 Meghiya: With Meghiya AN 9.4 - AN 9.4 Nandaka: With Nandaka AN 9.5 - AN 9.5 Bala: Powers AN 9.6 - AN 9.6 Sevanā: Association AN 9.7 - AN 9.7 Sutavā: With Sutavā the Wanderer AN 9.8 - AN 9.8 Sajjha: With the Wanderer Sajjha AN 9.9 - AN 9.9 Puggala: Persons AN 9.10 - AN 9.10 Āhuneyya: Worthy of Offerings Dedicated to the Gods
Furthermore, 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 gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing vigor, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Furthermore, a monk lives with vigor 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 is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
They should develop the perception of ugliness to give up greed, friendly-kindness to give up hate, rememberfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.
Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti.
When you perceive impermanence, the perception of not-self becomes stabilized.
Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation.
Furthermore, 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 gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing vigor, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Furthermore, a monk lives with vigor 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 is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
They should develop the perception of ugliness to give up greed, friendly-kindness to give up hate, rememberfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.
Aniccasaññino, meghiya, anattasaññā saṇṭhāti.
When you perceive impermanence, the perception of not-self becomes stabilized.
It’s appropriate for people from good families like you, who have gone forth in justifiable-trust from the lay life to homelessness, to sit together for a Dhamma talk.
Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ—
When you’re sitting together you should do one of two things:
dhammī vā kathā ariyo vā tuṇhībhāvo.
discuss the Dharmas or keep noble silence.
Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā.
Nandaka, a monk is justifiable-trustful but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.
‘How can I become justifiable-trustful and ethical?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.
When a monk is justifiable-trustful and ethical, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa.
A monk is justifiable-trustful and ethical, but does not get internal serenity of heart.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissā’ti.
‘How can I become justifiable-trustful and ethical and get internal serenity of heart?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, evaṃ so tenaṅgena paripūro hoti.
When a monk is justifiable-trustful and ethical and gets internal serenity of heart, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya.
A monk is justifiable-trustful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect.
Seyyathāpi, nandaka, pāṇako catuppādako assa.
Suppose, Nandaka, there was a four-footed animal
Tassa eko pādo omako lāmako.
that was lame and disabled.
Evaṃ so tenaṅgena aparipūro assa.
It would be incomplete in that respect.
Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya.
In the same way, a monk is justifiable-trustful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’ti.
‘How can I become justifiable-trustful and ethical and get internal serenity of heart and get the higher wisdom of discernment of dharmas?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī”ti.
When a monk is justifiable-trustful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of dharmas, they’re complete in that respect.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
“Just now, reverends, the Buddha explained a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling.
‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā.
‘Nandaka, a monk is justifiable-trustful but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ—
and should fulfill it, thinking:
kintāhaṃ saddho ca assaṃ sīlavā cā’ti.
“How can I become justifiable-trustful and ethical?”
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.
When a monk is justifiable-trustful and ethical, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa … pe …
A monk is justifiable-trustful and ethical, but does not get internal serenity of heart. …
lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya,
they get internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas.
Suppose, Nandaka, there was a four-footed animal that was lame and disabled.
evaṃ so tenaṅgena aparipūro assa.
It would be incomplete in that respect.
Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya,
In the same way, a monk is justifiable-trustful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas.
evaṃ so tenaṅgena aparipūro hoti,
So they’re incomplete in that respect,
tena taṃ aṅgaṃ paripūretabbaṃ
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti.
“How can I become justifiable-trustful and ethical and get internal serenity of heart and get the higher wisdom of discernment of dharmas?”
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya,
When a monk is justifiable-trustful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of dharmas,
Firstly, a monk teaches the monks the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
Whenever they do this, they become liked and approved by the Teacher, respected and admired.
Whenever they do this, there may be trainee monks present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary. Hearing that Dharma, they rouse vigor for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te taṃ dhammaṃ sutvā diṭṭhadhammasukhavihāraṃyeva anuyuttā viharanti.
There may be perfected monks present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Hearing that Dharma, they simply wish to live happily in the present life.
The powers of wisdom, vigor, blamelessness, and inclusiveness.
Katamañca, bhikkhave, paññābalaṃ?
And what is the power of wisdom?
Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyassa dhammā paññāya vodiṭṭhā honti vocaritā.
One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones ... worthy of the noble ones and considered to be worthy of the noble ones.
Idaṃ vuccati, bhikkhave, paññābalaṃ.
This is called the power of wisdom.
Katamañca, bhikkhave, vīriyabalaṃ?
And what is the power of vigor?
Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones.
Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṃ dhammānaṃ paṭilābhāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones.
The best way of taking care is to encourage, settle, and ground the unjustifiable-trustful in justifiable-trust, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom.
The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one.
‘When I associate with this person, unskillful Dharmas grow, and skillful Dharmas decline.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti;
And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by.
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṃ vā divasabhāgaṃ vā saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.
And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being developed to perfection.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them.
‘When I associate with this person, unskillful Dharmas grow, and skillful Dharmas decline.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti;
But the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by.
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.
However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being developed to perfection.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them.
‘When I associate with this person, unskillful Dharmas decline, and skillful Dharmas grow.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti;
And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by.
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṃ.
But the goal of the ascetic life for which I went forth from the lay life to homelessness is being developed to perfection.’ In this case you should follow that person after reflection. You shouldn’t leave them.
‘When I associate with this person, unskillful Dharmas decline, and skillful Dharmas grow.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti;
And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by.
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṃ anubandhitabbo na pakkamitabbaṃ api panujjamānena.
And the goal of the ascetic life for which I went forth from the lay life to homelessness is being developed to perfection.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away.
‘Puggalopi, āvuso, duvidhena veditabbo—
‘You should distinguish two kinds of people:
sevitabbopi asevitabbopī’ti,
those you should associate with, and those you shouldn’t associate with.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
‘Cīvarampi, āvuso, duvidhena veditabbaṃ—
‘You should distinguish two kinds of robes:
sevitabbampi asevitabbampī’ti,
those you should wear, and those you shouldn’t wear.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Tattha yaṃ jaññā cīvaraṃ:
Take a robe of which you know this.
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ.
‘When I wear this robe, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not wear that kind of robe.
“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep.
Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ:
There I heard and learned this in the presence of the Buddha:
‘yo so, sutavā, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ—
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects.
A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’
I trust I properly heard, learned, attended, and remembered that from the Buddha?”
“Taggha te etaṃ, sutavā, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ.
“Indeed, Sutavā, you properly heard, learned, attended, and remembered that.
Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi:
In the past, as today, I say this:
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ—
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects.
A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’
Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi:
In the past, as today, I say this:
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’”ti.
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”
“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep.
Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ:
There I heard and learned this in the presence of the Buddha:
‘yo so, sajjha, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ—
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects.
A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’
I trust I properly heard, learned, attended, and remembered that from the Buddha?”
“Taggha te etaṃ, sajjha, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ.
“Indeed, Sajjha, you properly heard, learned, attended, and remembered that.
Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi:
In the past, as today, I say this:
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ—
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects.
A monk with defilements ended can’t deliberately kill a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t abandon the Buddha, The Dharma, the Saṅgha, or the training.’
Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi:
In the past, as today, I say this:
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’”ti.
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”
The perfected one, and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And the ordinary person.
ime kho, bhikkhave, nava puggalā santo saṃvijjamānā lokasmin”ti.
These are the nine people found in the world.”
AN 9.10 Āhuneyya: Worthy of Offerings Dedicated to the Gods
“monks, these nine people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
The perfected one, and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And a member of the spiritual family.
ime kho, bhikkhave, nava puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
These are the nine people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”
end of section [9..1.. - AN 9 vagga 1 Sambodhi: Awakening]❧
AN 9.11 - AN 9.11 Sīhanāda: Sāriputta’s Lion’s Roar AN 9.12 - AN 9.12 Saupādisesa: With Something Left Over AN 9.13 - AN 9.13 Koṭṭhika: With Koṭṭhita AN 9.14 - AN 9.14 Samiddhi: With Samiddhi AN 9.15 - AN 9.15 Gaṇḍa: The Simile of the Boil AN 9.16 - AN 9.16 Saññā: Perceptions AN 9.17 - AN 9.17 Kula: Families AN 9.18 - AN 9.18 Navaṅguposatha: The Sabbath with Nine Factors AN 9.19 - AN 9.19 Devatā: A Deity AN 9.20 - AN 9.20 Velāma: About Velāma
“Sir, someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;
Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this.
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, āpasmiṃ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā;
Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. …
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā;
Suppose a fire was to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. …
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā;
Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. …
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, rajoharaṇaṃ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṃ aṭṭīyati vā harāyati vā jigucchati vā;
Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. …
Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the corpse of a snake or a dog or a human was hung around their neck, they’d be horrified, repelled, and disgusted.
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, baseless, lying, untruthful claim.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:
“yo hi koci, āvuso, saupādiseso kālaṃ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti.
“Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.”
Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti.
“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not?
There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti.
These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not?
Ime kho, sāriputta, nava puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā.
These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Na tāvāyaṃ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
Up until now, Sāriputta, I have not felt the need to give this exposition of The Dharma to the monks, nuns, laymen, and laywomen.
Taṃ kissa hetu?
Why is that?
Māyimaṃ dhammapariyāyaṃ sutvā pamādaṃ āhariṃsūti.
For I didn’t want those who heard it to introduce negligence.
Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti.
However, I have spoken it in order to answer your question.”
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ diṭṭhadhammavedanīyaṃ, taṃ me kammaṃ samparāyavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?
“Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?”
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?”
“No hidaṃ, āvuso”.
“Certainly not.”
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ sukhavedanīyaṃ, taṃ me kammaṃ dukkhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?”
“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’.
When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life …
When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced in lives are experienced, you said, ‘Certainly not.’
“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.”
what is their culmination, you answered ‘the deathless’.
Sādhu sādhu, samiddhi.
Good, good, Samiddhi!
Sādhu kho tvaṃ, samiddhi, puṭṭho puṭṭho vissajjesi, tena ca mā maññī”ti.
It’s good that you answered each question. But don’t get conceited because of that.”
..AN 9.14 (b.bodhi footnotes)
“They culminate in the deathless.”1869Amatogadhā. Mp explains this with reference to the idea that the path and fruit take nibbāna as object: “Having gotten a foothold in the deathless nibbāna by [making it] an object, they are established there” (ārammaṇavasena amataṃ nibbānaṃ ogāhitvā tattha patiṭṭhitā).
(1) “On what basis, Samiddhi, do intentions and thoughts1865Mp: “Intentions and thoughts are thoughts that are intentions” (saṅkappavitakkā ti saṅkappabhūtā vitakkā). This is said because the two words, saṅkappa and vitakka, are used almost interchangeably in the texts. arise in a person?”
“On the basis of name-and-form, Bhante.”1866Nāmarūpārammaṇā. Mp glosses: “With name and form as condition (nāmarūpapaccayā). By this he shows that the four formless aggregates and the form dependent on the primary elements are the condition for thoughts.”
..AN 9.14 (b.than) Samiddhi Sutta (AN 9:14)
Then Ven. Samiddhi went to Ven. Sāriputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sāriputta said to him, “Based on what, Samiddhi, do thoughts & resolves arise in a person?”
“Based on name & form, sir.”1
“And how do they go to multiplicity?”
“Through the properties, sir.”2
“And what do they have as their origination?”
“They have contact as their origination, sir.”
“And what do they have as their meeting place?”
“They have feeling as their meeting place, sir.”
“And what do they have as their presiding state?”
“They have concentration as their presiding state, sir.”
“And what do they have as their governing principle?”
“They have mindfulness as their governing principle, sir.”3
“And what do they have as their surpassing state?”
“They have discernment as their surpassing state, sir.”
“And what do they have as their heartwood?”
“They have release as their heartwood, sir.”4
“And where do they gain their footing?”5
“They gain their footing in the deathless, sir.”
“Samiddhi, on being asked, ‘Based on what do thoughts & resolves arise in a person?’ you have answered, ‘Based on name & form.’
“When asked, ‘And how do they go to multiplicity?’ you have answered, ‘Through the properties.’
“When asked, ‘And what do they have as their origination?’ you have answered, ‘They have contact as their origination.’
“When asked, ‘And what do they have as their meeting place?’ you have answered, ‘They have feeling as their meeting place.’
“When asked, ‘And what do they have as their presiding state?’ you have answered, ‘They have concentration as their presiding state.’
“When asked, ‘And what do they have as their governing principle?’ you have answered, ‘They have mindfulness as their governing principle.’
“When asked, ‘And what do they have as their surpassing state?’ you have answered, ‘They have discernment as their surpassing state.’
“When asked, ‘And what do they have as their heartwood?’ you have answered, ‘They have release as their heartwood.’
“When asked, ‘And where do they gain their footing?’ you have answered, ‘They gain their footing in the deathless.’
“Very good, Samiddhi, very good. It’s good, the way you have answered when questioned, but don’t get conceited about that.”
Notes
1. See SN 22:53–54.
2. SN 14:1–5 identifies the multiplicity of properties [dhātu] with the six internal sense-media. SN 14:6–10 identifies it with the six external sense media. SN 14:12, however, identifies six properties that directly have an impact on thoughts and resolves: three unskillful (the properties of sensuality, ill will, and harmfulness) and three skillful (the properties of renunciation, non-ill will, and harmlessness). All of these lists are pertinent here.
3. See AN 4:245.
4. See MN 29 and MN 30.
5. The image here derives from a standard analogy comparing the practice to the act of crossing a river. According to AN 7:15, the point where the meditator gains footing on the river bottom, but before getting up on the bank, corresponds to the attainment of non-return. To become an arahant is to go beyond the river and stand on firm ground.
See also: AN 10:58
❧
AN 9.15 Gaṇḍa: The Simile of the Boil
15. Gaṇḍasutta
15. The Simile of the Boil
“Seyyathāpi, bhikkhave, gaṇḍo anekavassagaṇiko.
“monks, suppose there was a boil that was many years old.
Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni.
And that boil had nine orifices that were continually open wounds.
‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni.
And that boil has nine orifices that were continually open wounds.
“monks, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away.
“monks, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Katamehi navahi?
What nine?
Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ, na upanisīdanti dhammassavanāya, bhāsitamassa na sussūsanti.
They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. They don’t sit nearby to listen to the Dharmas. When you’re speaking, they don’t listen well.
They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. They sit nearby to listen to the Dharmas. When you’re speaking, they listen well.
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi; uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti … pe …. (1–7.)
They meditate spreading a heart full of friendly-kindness 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 friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni.
‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṃ, bhante, paccuṭṭhimha abhivādimha, āsanaṃ adamha, yathāsatti yathābalaṃ saṃvibhajimha, upanisīdimha dhammassavanāya, ohitasotā ca dhammaṃ suṇimha, sutvā ca dhammaṃ dhārayimha, dhātānañca dhammānaṃ atthaṃ upaparikkhimha, atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjimha.
We politely rose, bowed, and offered them a seat. We shared as best we could. We sat near by to listen to the Dharmas, leant an ear, memorized them, and examined their meaning. Understanding The Dharma and the meaning we practiced accordingly.
Tā mayaṃ, bhante, paripuṇṇakammantā avippaṭisāriniyo apaccānutāpiniyo paṇītaṃ kāyaṃ upapannā’ti.
And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’
Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later, like those former deities.”
But they give it carelessly, thoughtlessly, not with their own hand. They give the dregs, and they give without consideration for consequences.
Yattha yattha tassa tassa dānassa vipāko nibbattati, na uḷārāya bhattabhogāya cittaṃ namati, na uḷārāya vatthabhogāya cittaṃ namati, na uḷārāya yānabhogāya cittaṃ namati, na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati.
Then wherever the result of any such gift manifests, their mind doesn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti.
And their children, wives, bondservants, employees, and workers don’t want to listen to them. They don’t pay attention or try to understand.
Then wherever the result of any such gift manifests, their mind tends to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti.
And their children, wives, bondservants, employees, and workers want to listen. They pay attention and try to understand.
84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jewels and earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, silk, wool, and cotton. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed to flow like a river.
Siyā kho pana te, gahapati, evamassa:
Householder, you might think:
‘añño nūna tena samayena velāmo brāhmaṇo ahosi, so taṃ dānaṃ adāsi mahādānan’ti.
‘Surely the brahmin Velāma must have been someone else at that time?’
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Ahaṃ tena samayena velāmo brāhmaṇo ahosiṃ.
I myself was the brahmin Velāma at that time.
Ahaṃ taṃ dānaṃ adāsiṃ mahādānaṃ.
I gave that gift, a great offering.
Tasmiṃ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṃ koci dakkhiṇaṃ visodheti.
But at that event there was no-one worthy of a teacher’s offering, and no-one to purify the teacher’s offering.
Yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ.
It would be more fruitful to feed one person accomplished in view than that great offering of Velāma.
() Yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalataraṃ.
It would be more fruitful to feed one once-returner than a hundred persons accomplished in view.
() Yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya … pe …
It would be more fruitful to feed one non-returner than a hundred once-returners.
yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya … pe …
It would be more fruitful to feed one perfected one than a hundred non-returners.
yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya … pe …
It would be more fruitful to feed one Buddha awakened for themselves than a hundred perfected ones.
yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya … pe …
It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred Buddhas awakened for themselves.
yo ca buddhappamukhaṃ bhikkhusaṃghaṃ bhojeyya … pe …
It would be more fruitful to feed the monk Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha.
yo ca cātuddisaṃ saṃghaṃ uddissa vihāraṃ kārāpeyya … pe …
It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the monk Saṅgha headed by the Buddha.
yo ca pasannacitto buddhañca dhammañca saṃghañca saraṇaṃ gaccheyya … pe …
It would be more fruitful to go for refuge to the Buddha, The Dharma, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters.
yo ca pasannacitto sikkhāpadāni samādiyeyya—
It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, The Dharma, and the Saṅgha with a confident heart.
pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, () idaṃ tato mahapphalataraṃ.
It would be more fruitful to develop a heart of friendly kindness—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.
It would be more fruitful develop the perception of impermanence—even for as long as a finger snap—than to do all of these things, including developing a heart of friendly-kindness for as long as it takes to pull a cow’s udder.”
yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya …
yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya …
yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya …
yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya …
yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya …
yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya, yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya …
yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya, yo ca pasannacitto sikkhāpadāni samādiyeyya—
pāṇātipātā veramaṇiṃ … pe … surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya, idaṃ tato mahapphalataran”ti.
end of section [9..2.. - AN 9 vagga 2 Sīhanāda: The Lion’s Roar]❧
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§ – AN 9 vagga 3 Sattāvāsa: Abodes of Sentient Beings
AN 9.21 - AN 9.21 Tiṭhāna: In Three Particulars AN 9.22 - AN 9.22 Assakhaḷuṅka: A Wild Colt AN 9.23 - AN 9.23 Taṇhāmūlaka: Rooted in Craving AN 9.24 - AN 9.24 Sattāvāsa: Abodes of Sentient Beings AN 9.25 - AN 9.25 Paññā: Consolidated by Wisdom AN 9.26 - AN 9.26 Silāyūpa: The Simile of the Stone Pillar AN 9.27 - AN 9.27 Paṭhamavera: Dangers and Threats (1st) AN 9.28 - AN 9.28 Dutiyavera: Dangers and Threats (2nd) AN 9.29 - AN 9.29 Āghātavatthu: Grounds for Resentment AN 9.30 - AN 9.30 Āghātapaṭivinaya: Getting Rid of Resentment AN 9.31 - AN 9.31 Anupubbanirodha: Progressive Cessations
AN 9.21 Tiṭhāna: In Three Particulars
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.
AN 9.22 Assakhaḷuṅka: A Wild Colt
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?
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 Dharma 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?
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 Dharma 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?
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 Dharma or training, they answer without faltering.
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 Dharma or training, they answer without faltering.
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 Dharma or training, they answer without faltering.
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.”
AN 9.24 Sattāvāsa: Abodes of Sentient Beings
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.
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.
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.
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.
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.
‘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.’
‘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.”’
AN 9.26 Silāyūpa: The Simile of the Stone Pillar
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 ():
“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.’”’”
“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.’”’”
“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.’”’
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-one's-disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:
‘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?
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.
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.
‘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.’
‘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.’
‘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.’
And a noble-one's-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.
When a noble-one's-disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:
‘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.’”
AN 9.28 Dutiyavera: Dangers and Threats (2nd)
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-one's-disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:
‘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?
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 …
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.
And a noble-one's-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.
When a noble-one's-disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:
‘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.’”
AN 9.29 Āghātavatthu: Grounds for Resentment
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;
1) Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṃ me caratī’ti āghātaṃ bandhati;
2) Thinking: ‘They are doing wrong to me’ …
‘anatthaṃ me carissatī’ti āghātaṃ bandhati;
3) ‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṃ acarī’ti … pe …
4) ‘They did wrong by someone I love’ …
‘anatthaṃ caratī’ti … pe …
5) ‘They are doing wrong by someone I love’ …
‘anatthaṃ carissatī’ti āghātaṃ bandhati;
6) ‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṃ acarī’ti … pe …
7) ‘They helped someone I dislike’ …
‘atthaṃ caratī’ti … pe …
8) ‘They are helping someone I dislike’ …
‘atthaṃ carissatī’ti āghātaṃ bandhati.
9) Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Imāni kho, bhikkhave, nava āghātavatthūnī”ti.
These are the nine grounds for resentment.”
(end of sutta⏹️)
AN 9.30 Āghātapaṭivinaya: Getting Rid of Resentment
AN 9.32 - AN 9.32 Anupubbavihāra: Progressive Meditations AN 9.33 - AN 9.33 Anupubbavihārasamāpatti: The Nine Progressive Meditative Attainments AN 9.34 - AN 9.34 Nibbānasukha: nirvāṇa is pleasure AN 9.35 - AN 9.35 Gāvīupamā: The Simile of the Cow AN 9.36 - AN 9.36 Jhāna: Depending on jhāna AN 9.37 - AN 9.37 Ānanda: By Ānanda AN 9.38 - AN 9.38 Lokāyatika: Brahmin Cosmologists AN 9.39 - AN 9.39 Devāsurasaṅgāma: The War Between the Gods and the Demons AN 9.40 - AN 9.40 Nāga: The Simile of the Bull Elephant in the Forest AN 9.41 - AN 9.41 Tapussa: With the Householder Tapussa
AN 9.32 Anupubbavihāra: Progressive Meditations
32. Anupubbavihārasutta
32. Progressive Meditations
“Navayime, bhikkhave, anupubbavihārā.
“monks, there are these nine progressive meditations.
The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling.
ime kho, bhikkhave, nava anupubbavihārā”ti.
These are the nine progressive meditations.”
AN 9.33 Anupubbavihārasamāpatti: The Nine Progressive Meditative Attainments
33. Anupubbavihārasamāpattisutta
33. The Nine Progressive Meditative Attainments
“Navayimā, bhikkhave, anupubbavihārasamāpattiyo desessāmi, taṃ suṇātha … pe …
“monks, I will teach you the nine progressive meditative attainments …
katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo?
And what are the nine progressive meditative attainments?
Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where sensual pleasures cease’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
‘Reverend, it’s when a monk, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the directed-thought and evaluation cease, and those who have thoroughly ended the directed-thought and evaluation meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the directed-thought and evaluation cease’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
‘It’s when a monk, as the directed-thought and evaluation are stilled, attains and lives in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation.
ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti.
That’s where the directed-thought and evaluation cease.’
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha pīti nirujjhati, ye ca pītiṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where mental-joy ceases, and those who have thoroughly ended mental-joy meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha pīti nirujjhati, ke ca pītiṃ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where mental-joy ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
they should be told:
‘idhāvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;
‘It’s when a monk, with the fading away of mental-joy, attains and lives in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”.
ettha pīti nirujjhati, te ca pītiṃ nirodhetvā nirodhetvā viharantī’ti.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha upekkhāsukhaṃ nirujjhati, ye ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where equanimous pleasure ceases, and those who have thoroughly ended equanimous pleasure meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha upekkhāsukhaṃ nirujjhati, ke ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where equanimous pleasure ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
they should be told:
‘idhāvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati;
‘It’s when a monk, giving up pleasure and pain, and ending former happiness and sadness, attains and lives in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
ettha upekkhāsukhaṃ nirujjhati, te ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharantī’ti.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where perceptions of form ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
‘It’s when a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, attains and lives in the dimension of infinite space.
Ettha rūpasaññā nirujjhati, te ca rūpasaññaṃ nirodhetvā nirodhetvā viharantī’ti.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
‘It’s when a monk, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, attains and lives in the dimension of infinite consciousness.
Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.
That’s where the perception of the dimension of infinite space ceases.’
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
‘It’s when a monk—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, attains and lives in the dimension of nothingness.
Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.
That’s where the perception of the dimension of infinite consciousness ceases.’
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:
‘It’s when a monk—going totally beyond the dimension of neither perception nor non-perception—attains and lives in the cessation of perception and feeling.
Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.
That’s where the perception of the dimension of neither perception nor non-perception ceases.’
While a monk is in such a meditation, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them.
Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Furthermore, take a monk who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, attains and lives in the dimension of infinite consciousness.
While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.
Furthermore, take a monk who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, attains and lives in the dimension of nothingness.
While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.
Furthermore, take a monk who, going totally beyond the dimension of nothingness, attains and lives in the dimension of neither perception nor non-perception.
While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
In the same way, some foolish, incompetent, unskillful monk, lacking common sense, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti.
But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized.
‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’
So na sakkoti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharituṃ.
But they’re not able to enter and remain in the second jhāna.
‘Why don’t I, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, enter and remain in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.’
So na sakkoti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharituṃ.
But they’re not able to enter and remain in the first jhāna.
This is called a monk who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.
In the same way, some astute, competent, skillful monk, using common sense, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’
Without charging at the second jhāna, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:
They think:
‘yannūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti.
‘Why don’t I, with the fading away of mental-joy, enter and remain in the third jhāna, where I will meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure.”’
So tatiyaṃ jhānaṃ anabhihiṃsamāno pītiyā ca virāgā … tatiyaṃ jhānaṃ upasampajja viharati.
Without charging at the third jhāna, with the fading away of mental-joy, they enter and remain in the third jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:
They think:
‘yannūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti.
‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.’
So catutthaṃ jhānaṃ anabhihiṃsamāno sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.
Without charging at the fourth jhāna, with the fading away of mental-joy, they enter and remain in the fourth jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’
So ākāsānañcāyatanaṃ anabhihiṃsamāno sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.
Without charging at the dimension of infinite space, with the fading away of mental-joy, they enter and remain in the dimension of infinite space.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’
So nevasaññānāsaññāyatanaṃ anabhihiṃsamāno sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’
So saññāvedayitanirodhaṃ anabhihiṃsamāno sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.
Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.
With a pliable and workable mind, their undistractible-lucidity becomes limitless and well developed.
So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā … pe …
If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
sati sati āyatane.
They are capable of realizing it, in each and every case.
If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,
If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here. May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
They’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajāneyyan’ti
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
They’re capable of realizing it, in each and every case.
If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.
They’re capable of realizing it, in each and every case.
(end of sutta⏹️)
end of section [9.35 - AN 9.35 Gāvīupamā: The Simile of the Cow]❧
AN 9.36 - AN 9.36 Jhāna: Depending on jhāna AN 9.36.1 - (1st Jhāna) AN 9.36.1.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana) AN 9.36.2 - (2nd Jhāna) AN 9.36.2.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana) AN 9.36.3 - (3rd Jhāna) AN 9.36.3.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana) AN 9.36.4 - (4th Jhāna) AN 9.36.4.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana) AN 9.36.5 – (Ākāsā-nañc-āyatanam: dimension of infinite space) AN 9.36.5.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana) AN 9.36.6 – (viññāṇa-ñc-āyatanam: dimension of infinite consciousness) AN 9.36.6.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana) AN 9.36.7 – (ākiñcaññ-āyatanam: dimension of nothingness) AN 9.36.7.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana) AN 9.36.8 - (8th and 9th attainments require ‘emerging’ from attainment before doing vipassana)
They contemplate the dharma there—included in form, feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.
They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
(either become Arahant or Nonreturner)
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.
Abiding in that they attain the ending of asinine-inclinations.
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 asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
(simle of archer)
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;
It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
(repeat whole section for this samādhi before simile)
They contemplate the dharma there—included in form, feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.
They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.
Abiding in that they attain the ending of asinine-inclinations.
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 asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
Take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, attains and lives in the dimension of infinite space.
§5.1 – (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)
They contemplate the dharma there—included in feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.
They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
(either become Arahant or Nonreturner)
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.
Abiding in that they attain the ending of asinine-inclinations.
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 asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
(simle of archer)
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;
It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
(repeat whole section for this samādhi before simile)
Take a monk who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, attains and lives in the dimension of nothingness.
§7.1 – (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)
They contemplate the dharma there—included in feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.
They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
(either become Arahant or Nonreturner)
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.
Abiding in that they attain the ending of asinine-inclinations.
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 asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
(simle of archer)
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;
It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
(repeat whole section for this samādhi before simile)
In the same way, take a monk who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, attains and lives in the dimension of nothingness.
They contemplate the dharma there—included in feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.
They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.
Abiding in that they attain the ending of asinine-inclinations.
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 asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
And so, monks, penetration to enlightenment extends as far as attainments with perception.
Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni—
But the two dimensions that depend on these—
nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete, bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti.
the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by jhāna monks who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”
(end of sutta⏹️)
end of section [9.36 - AN 9.36 Jhāna: Depending on jhāna]❧
AN 9.37 - AN 9.37 Ānanda: By Ānanda AN 9.37.1 – (This passage is same as famous MN 10 intro statement, SN 47.1: “...for purification of beings...”) AN 9.37.2 – (terminology for describing mind divorced from 5 senses/ayatana) AN 9.37.3 – (Is perception/sañña in this state? Yes.) AN 9.37.4 – (What can one perceive with mind divorced from body? 4 jhānas conspicuously missing!) AN 9.37.4.1 – (ākāsānañcā-(a)yatanaṃ: dimension of infinite space) AN 9.37.4.2 – (viññāṇañcā-(a)yatanaṃ: dimension of infinite consciousness) AN 9.37.4.3 – (ākiñcaññā-(a)yatanaṃ: dimension of nothingness) AN 9.37.4.4 - (na ca sa-saṅkhāra-niggayha-vārita-gato) AN 9.37.4.5 – (fruit of that samādhi is final knowledge i.e. nirvana)
It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvāṇa.
§37.2 – (terminology for describing mind divorced from 5 senses/ayatana)
Tadeva nāma cakkhuṃ bhavissati te rūpā tañcāyatanaṃ no paṭisaṃvedissati.
The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field.
Tadeva nāma sotaṃ bhavissati te saddā tañcāyatanaṃ no paṭisaṃvedissati.
The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field.
Tadeva nāma ghānaṃ bhavissati te gandhā tañcāyatanaṃ no paṭisaṃvedissati.
The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field.
Sāva nāma jivhā bhavissati te rasā tañcāyatanaṃ no paṭisaṃvedissati.
The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field.
Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṃ no paṭisaṃvedissatī”ti.
The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”
[In other words, one would not be able to see forms, hear sounds, smell odors, taste food, feel mosquito bites in this state.]
“Kiṃsaññī panāvuso, tadāyatanaṃ no paṭisaṃvedetī”ti?
“But what does one who doesn’t experience that sense-field perceive?”
[One can perceive various formless attainments, four of which I will name. But not the four jhānas, since the Buddha already stated in the previous sutta, AN 9.36, that in the four jhānas one is percipient of material form and the 5 sense fields that depend on that.]
§4.1 – (ākāsānañcā-(a)yatanaṃ: dimension of infinite space)
“Idhāvuso, bhikkhu,
“It’s when a monk,
sabbaso rūpa-saññānaṃ samatikkamā
Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā
with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā
not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti
[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite space.
Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.
One who doesn’t experience that sense-field perceives in this way.
§4.2 – (viññāṇañcā-(a)yatanaṃ: dimension of infinite consciousness)
Puna caparaṃ, āvuso, bhikkhu
Furthermore, a monk,
sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti
[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite consciousness.
Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.
One who doesn’t experience that sense-field perceives in this way.
§4.3 – (ākiñcaññā-(a)yatanaṃ: dimension of nothingness)
Puna caparaṃ, āvuso, bhikkhu
Furthermore, a monk,
sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti
[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of nothingness.
Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetīti.
One who doesn’t experience that sense-field perceives in this way.
Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
Atha pacchimāya disāya … pe …
Then the man standing in the west …
atha uttarāya disāya …
Then the man standing in the north …
atha dakkhiṇāya disāya ṭhito puriso evaṃ vadeyya:
Then the man standing in the south would say:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.
‘I will reach the end of the world by travelling.’
Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
Take a monk who, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’.
This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.
This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
In the same way, a monk, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
A monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
A monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, attains and lives 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. …
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
At such a time they are called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”
(end of sutta⏹️)
end of section [9.39 - AN 9.39 Devāsurasaṅgāma: The War Between the Gods and the Demons]❧
AN 9.40 Nāga: The Simile of the Bull Elephant in the Forest
“monks, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that.
When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he’s dragged down, the wild bull elephant is horrified, repelled, and disgusted by that.
When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that.
When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that.
‘Now I live crowded by other males, females, younglings, and cubs.
Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.
I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me.
Yannūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.
Why don’t I live alone, withdrawn from the herd?’
So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.
After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and they don’t eat the broken branches he’s dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath.
‘ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. Sohaṃ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṃ bhañjitvā sākhābhaṅgena kāyaṃ parimajjitvā attamano soṇḍaṃ saṃharati.
‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches.
In the same way, when a monk lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and by teachers of other paths and their disciples, they think:
They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establishes remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;
Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Then, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
So attamano soṇḍaṃ saṃharati.
They happily relieve their itches.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
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.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain 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. …
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
So attamano soṇḍaṃ saṃharatī”ti.
They happily relieve their itches.”
(end of sutta⏹️)
❧
AN 9.41 Tapussa: With the Householder Tapussa
(2025 SP-FLUENT translation by frankk derived from B. Sujato) AN 9.41.0 - (for laypeople, kāma/sensuality they love, nekkhama/renunciation they don’t ) AN 9.41.0.1 - (Even Buddha at first didn’t appreciate renunciation ) AN 9.41.0.2 - (why? Implicit dhamma vitakka & vicara) AN 9.41.0.3 - (use result of Dhamma vitakka to change ditthi/view, effort/vayamo) AN 9.41.1 - (1. Impure First jhāna ) AN 9.41.1.1 - (interrupted by perceptions of kāma/sensual pleasures) AN 9.41.1.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek second jhana) AN 9.41.2 - (2. Impure Second jhāna ) AN 9.41.2.1 - (interrupted by perceptions and attention to vitakka/thoughts) AN 9.41.2.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek third jhana) AN 9.41.3 - (3. Impure third jhāna ) AN 9.41.3.1 - (interrupted by perceptions of rapture) AN 9.41.3.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek fourth jhana) AN 9.41.4 - (4. Impure fourth jhāna ) AN 9.41.4.1 - (interrupted by perceptions of sukha via kāya passaddhi of 3rd jhāna) AN 9.41.4.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek space infinitude dimension) AN 9.41.5 - (5. Impure space-infinitude dimension ) AN 9.41.5.1 - (interrupted by perceptions of rupa) AN 9.41.5.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek consciousness-infinitude dimension) AN 9.41.6 - (6. Impure consciousness-infinitude-dimension ) AN 9.41.6.1 - (interrupted by perceptions of space infinitude) AN 9.41.6.2 - (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment) AN 9.41.7 - (7. Impure no-thingness-dimension ) AN 9.41.7.1 - (interrupted by perceptions of consciousness infinitude) AN 9.41.7.2 - (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment) AN 9.41.8 - (8. Impure neither perception nor non perception ) AN 9.41.8.1 - (interrupted by perceptions of no-thingness dimension) AN 9.41.8.2 - (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment) AN 9.41.9 - (9. pure cessation of perception and feeling ) AN 9.41.10 - (conclusion )
I have heard that in this teaching and training there are very young monks whose minds are eager for renunciation; they’re confident, settled, and decided about it. They see it as peaceful.
Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened.
§0.1 – (Even Buddha at first didn’t appreciate renunciation )
“Evametaṃ, ānanda, evametaṃ, ānanda.
“That’s so true, Ānanda! That’s so true!
Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
Before my awakening—when I was still unawakened but intent on awakening—I too thought:
‘sādhu nekkhammaṃ, sādhu paviveko’ti.
‘Renunciation is good! Seclusion is good!’
Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager for renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
§0.2 – (why? Implicit dhamma vitakka & vicara)
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager for renunciation, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that.
Tasmā me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager for renunciation, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
§0.3 – (use result of Dhamma vitakka to change ditthi/view, effort/vayamo)
‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that.
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
In the same way, when perceptions and attentions accompanied by sensual pleasures beset me, that was an affliction for me.
§1.2 – (use implicit Dhamma-vitakka & vicara to convince himself to seek second jhana)
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja vihareyyan’ti.
‘Why don’t I, as the directed-thought and evaluation are stilled … enter and remain in the second jhāna?’
Tassa mayhaṃ, ānanda, avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager to stop thinking; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu ko paccayo, yena me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of thinking, and so I haven’t cultivated that. I haven’t realized the benefits of not thinking, and so I haven’t developed that.
Tasmā me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
‘Suppose that, seeing the drawbacks of thinking, I were to cultivate that. And suppose that, realizing the benefits of not thinking, I were to develop that. It’s possible that my mind would be eager to stop thinking; it would be confident, settled, and decided about it. And I would see it as peaceful.’
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
In the same way, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them.
§2.2 – (use implicit Dhamma-vitakka & vicara to convince himself to seek third jhana)
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘yannūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti.
‘Why don’t I, with the fading away of rapture, enter and remain in the third jhāna, where I will meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”?’
Tassa mayhaṃ, ānanda, nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager for freedom from rapture; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu ko paccayo, yena me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that.
Tasmā me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be eager to be free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharāmi.
And so,
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
In the same way, when perceptions and attentions accompanied by rapture beset me, that was an affliction for me.
§3.2 – (use implicit Dhamma-vitakka & vicara to convince himself to seek fourth jhana)
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘yannūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti.
‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering?’
Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager to be without pleasure and pain; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘sukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of [pacified bodily] pleasure, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that.
Tasmā me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
‘Suppose that, seeing the drawbacks of [pacified bodily] pleasure, I was to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I was to develop that. It’s possible that my mind would be eager to be without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’
And so, after some time, I saw the drawbacks of [pacified bodily] pleasure and cultivated that, and I realized the benefits of being without pleasure and pain and developed that.
‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’
Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager for the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that.
Tasmā me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
‘Suppose that, seeing the drawbacks of forms, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’
And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that.
Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā
with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā
not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti
[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite space.
‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’
Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager for the dimension of infinite consciousness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that.
Tasmā me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
‘Suppose that, seeing the drawbacks of the dimension of infinite space, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’
And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that.
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’
Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager for the dimension of nothingness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that.
Tasmā me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I was to develop that. It’s possible that my mind would be eager for the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’
And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that.
While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me.
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’
Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager for the dimension of neither perception nor non-perception; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that.
Tasmā me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
‘Suppose that, seeing the drawbacks of the dimension of nothingness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I was to develop that. It’s possible that my mind would be eager for the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’
And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that.
Then my mind was eager for the dimension of neither perception nor non-perception; it was confident, settled, and decided about it. I saw it as peaceful.
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§41.8 – (8. Impure neither perception nor non perception )
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’
Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.
But my mind wasn’t eager for the cessation of perception and feeling; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?
‘What is the cause, what is the reason why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṃso anadhigato, so ca me anāsevito.
‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that.
Tasmā me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.
That’s why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I was to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I was to develop that. It’s possible that my mind would be eager for cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’
§41.9 – (9. pure cessation of perception and feeling )
And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that.
As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
(end of sutta⏹️)
Notes:
STED jhāna formulas should have “viharāmi” instead of template ‘viharati’ I plugged in
end of section [9..4.. - AN 9 vagga 4 Mahā: The Great Chapter]❧
AN 9.42 - AN 9.42 Sambādha: Cramped AN 9.43 - AN 9.43 Kāyasakkhī: A Direct Witness AN 9.44 - AN 9.44 Paññāvimutta: Freed by Wisdom AN 9.45 - AN 9.45 Ubhatobhāgavimutta: Freed Both Ways AN 9.46 - AN 9.46 Sandiṭṭhikadhamma: In This Very Life AN 9.47 - AN 9.47 Sandiṭṭhikanibbāna: nirvāṇa Is Realizable In This Very Life AN 9.48 - AN 9.48 Nibbāna: nirvāṇa AN 9.49 - AN 9.49 Parinibbāna: Final nirvāṇa AN 9.50 - AN 9.50 Tadaṅganibbāna: nirvāṇa in a Certain Respect AN 9.51 - AN 9.51 Diṭṭhadhammanibbāna: nirvāṇa in the Present Life
Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, attains and lives in the dimension of infinite consciousness.
Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, attains and lives in the dimension of nothingness.
Furthermore, take a monk who, going totally beyond the dimension of nothingness, attains and lives in the dimension of neither perception nor non-perception.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati.
They meditate directly experiencing that dimension in every way.
To this extent the Buddha spoke of the direct witness in a qualified sense. Furthermore, take a monk who attains and lives in the dimension of infinite consciousness … nothingness … neither perception nor non-perception …
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati.
They meditate directly experiencing that dimension in every way.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati, paññāya ca naṃ pajānāti.
They meditate directly experiencing that dimension in every way. And they understand that with wisdom.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
AN 9.52 - AN 9.52 Khema: A Safe Place AN 9.53 - AN 9.53 Khemappatta: Reaching a Safe Place AN 9.54 - AN 9.54 Amata: The Deathless AN 9.55 - AN 9.55 Amatappatta: Reaching the Deathless AN 9.56 - AN 9.56 Abhaya: A Place Without Fear AN 9.57 - AN 9.57 Abhayappatta: Reaching a Place Without Fear AN 9.58 - AN 9.58 Passaddhi: pacification AN 9.59 - AN 9.59 Anupubbapassaddhi: Progressive pacification AN 9.60 - AN 9.60 Nirodha: Cessation AN 9.61 - AN 9.61 Anupubbanirodha: Progressive Cessation AN 9.62 - AN 9.62 Abhabba: Requirements for Perfection
AN 9.52 Khema: A Safe Place
52. Khemasutta
52. A Safe Place
“‘Khemaṃ, kheman’ti, āvuso, vuccati.
“Reverend, they speak of ‘a safe place’.
Kittāvatā nu kho, āvuso, khemaṃ vuttaṃ bhagavatā”ti?
In what way did the Buddha speak of a safe place?”
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
AN 9.63 - AN 9.63 Sikkhādubbalya: Weaknesses in Training and rememberfulness Meditation AN 9.64 - AN 9.64 Nīvaraṇa: Hindrances AN 9.65 - AN 9.65 Kāmaguṇa: Kinds of Sensual Stimulation AN 9.66 - AN 9.66 Upādānakkhandha: Grasping Aggregates AN 9.67 - AN 9.67 Orambhāgiya: Lower Fetters AN 9.67 - AN 9.67 Orambhāgiya: Lower Fetters AN 9.68 - AN 9.68 Gati: Places of Rebirth AN 9.69 - AN 9.69 Macchariya: Stinginess AN 9.70 - AN 9.70 Uddhambhāgiya: Higher Fetters AN 9.71 - AN 9.71 Cetokhila: Emotional Barrenness AN 9.72 - AN 9.72 Cetasovinibandha: Emotional Shackles
AN 9.63 Sikkhādubbalya: Weaknesses in Training and rememberfulness Meditation
63. Sikkhādubbalyasutta
63. Weaknesses in Training and rememberfulness Meditation
“Pañcimāni, bhikkhave, sikkhādubbalyāni.
“monks, there are these five weaknesses when you’re training.
They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
AN 9.73 - AN 9.73 Sikkha: Weaknesses in Training and Effort AN 9.74 – AN 9.74, 81. Hindrances, etc. 74–81. Nīvaraṇasuttādi AN 9.82 - AN 9.82 Cetasovinibandha: Emotional Shackles
AN 9.73 Sikkha: Weaknesses in Training and Effort
73. Sikkhasutta
73. Weaknesses in Training and Effort
“Pañcimāni, bhikkhave, sikkhādubbalyāni.
“monks, there are these five weaknesses when you’re training.
Katamāni pañca?
What five?
Pāṇātipāto … pe … surāmerayamajjapamādaṭṭhānaṃ—
Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence.
imāni kho, bhikkhave, pañca sikkhādubbalyāni.
These are the five weaknesses when you’re training.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.
To give up those five weaknesses in your training you should develop these four right efforts.”
AN 9.74, 81. Hindrances, etc. 74–81. Nīvaraṇasuttādi
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.
To give up those five emotional shackles you should develop these four right efforts.”
❧
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§ – AN 9 vagga 9 Iddhipāda: Bases of Psychic Power
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away.
rāgassa, bhikkhave, abhiññāya ime nava dhammā bhāvetabbā”ti.
For insight into greed, these nine things should be developed.”
94
94
“Rāgassa, bhikkhave, abhiññāya nava dhammā bhāvetabbā.
“For insight into greed, nine things should be developed.
The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling.
rāgassa, bhikkhave, abhiññāya ime nava dhammā bhāvetabbā”ti.
For insight into greed, these nine things should be developed.”
