4. mettāsahagatasuttaṃ (SN 46.54) |
Goodwill-discourse (derived from thanissaro) (SN 46:54) |
♦ 235. ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. |
On one occasion the Blessed One was staying among the Koliyans. Now there is a Koliyan town named Haliddavasana. |
atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasanaṃ piṇḍāya pavisiṃsu. |
Then, early in the morning, a large number of monks adjusted their lower robes and, taking their bowls & outer robes, went into Haliddavasana for alms. |
atha kho tesaṃ bhikkhūnaṃ etadahosi — “atippago kho tāva haliddavasane piṇḍāya carituṃ. |
Then the thought occurred to them, “It’s still too early to go for alms in Haliddavasana. |
yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti. |
Why don’t we go to the park of the wanderers of other sects?” |
♦ atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; |
So the monks went to the park of the wanderers of other sects. |
upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. |
On arrival, they exchanged courteous greetings with the wanderers of other sects. |
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. |
After an exchange of friendly greetings & courtesies, they sat to one side. |
ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ — |
As they were sitting there, the wanderers of other sects said to them, |
♦ “samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti — |
“Friends, Gotama the contemplative teaches the Dhamma to his disciples in this way: |
‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
‘Come, monks—abandoning the five hindrances, the corruptions of awareness that weaken discernment— |
mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. |
keep pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, keep pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will. |
karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. |
“‘Keep pervading the first direction with an awareness imbued with compassion.… |
muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. |
“‘Keep pervading the first direction with an awareness imbued with empathetic joy.… |
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’”ti. |
“‘Keep pervading the first direction with an awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, keep pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will.’ |
♦ “mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema — ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha ... pe ... |
“Now, friends, we too teach our disciples in this way: ‘Come, you friends—abandoning the five hindrances, the corruptions of awareness that weaken discernment—keep pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, keep pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will. |
karuṇāsahagatena cetasā... |
“‘Keep pervading the first direction with an awareness imbued with compassion.… |
muditāsahagatena cetasā... |
“‘Keep pervading the first direction with an awareness imbued with empathetic joy.… |
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. |
“‘Keep pervading the first direction with an awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, keep pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will.’ |
idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ — dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti? |
“So, friends, what difference, what distinction, what distinguishing factor is there here between Gotama the contemplative and us, when comparing Dhamma teaching with Dhamma teaching, instruction with instruction?” |
♦ atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. |
Then the monks neither delighted in the words of the wanderers of other sects, nor did they reject them. |
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu — |
Without delighting or rejecting, they got up from their seats and left, (thinking,) |
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti. |
“We will learn the meaning of these words in the presence of the Blessed One.” |
atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ — |
So, having gone for alms in Haliddavasana, after the meal, returning from their alms round, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they |
♦ “idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasane piṇḍāya pavisimha. tesaṃ no, bhante, amhākaṃ etadahosi — ‘atippago kho tāva haliddavasane piṇḍāya carituṃ. yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’”ti. |
[told him what had happened]. |
♦ “atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ — |
|
♦ “samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti — ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha ... pe ... karuṇāsahagatena cetasā ... muditāsahagatena cetasā... upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’”ti. |
|
♦ “mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema — ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha ... pe ... karuṇāsahagatena cetasā ... pe ... muditāsahagatena cetasā ... pe ... upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ, dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti? |
|
♦ atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha — ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’ti. |
|
♦ “evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā — |
“Monks, when wanderers of other sects speak in that way, they should be addressed in this way: |
‘kathaṃ bhāvitā panāvuso, mettācetovimutti, |
‘But how, friends, is awareness-release--1-- through goodwill developed, |
kiṃgatikā hoti, |
what is its destination, |
kiṃparamā, |
what is its excellence, |
kiṃphalā, |
its fruit, |
kiṃpariyosānā? |
& its consummation? |
kathaṃ bhāvitā panāvuso, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? |
How is awareness-release through compassion developed, what is its destination, what is its excellence, its fruit, & its consummation? |
kathaṃ bhāvitā panāvuso, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? |
How is awareness-release through empathetic joy developed, what is its destination, what is its excellence, its fruit, & its consummation? |
kathaṃ bhāvitā panāvuso, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā’”ti? |
How is awareness-release through equanimity developed, what is its destination, what is its excellence, its fruit, & its consummation?’ |
evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. |
“Being asked in this way, the wanderers of other sects will be unable to respond and, on top of that, will fall into vexation. |
taṃ kissa hetu? |
Why is that? |
yathā taṃ, bhikkhave, avisayasmiṃ. |
Because it lies beyond their range. |
“nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, |
Monks, I don’t see anyone in this cosmos—with its devas, Māras, and Brahmās, with its people with their contemplatives & brahmans, their royalty & commonfolk—who would satisfy the mind with their answer to these questions, |
aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā”. |
aside from the Tathāgata, a disciple of the Tathāgata, or one who had heard it from them. |
♦ “kathaṃ bhāvitā ca, bhikkhave, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? |
“And how, monks, is awareness-release through goodwill developed, what is its destination, what is its excellence, its fruit, & its consummation? |
idha, bhikkhave, bhikkhu |
“There is the case where a monk |
mettāsahagataṃ satisambojjhaṅgaṃ bhāveti ... pe ... |
develops mindfulness as a factor for awakening accompanied by goodwill, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. |
... |
He develops analysis of qualities as a factor for awakening… |
... |
persistence as a factor for awakening… |
... |
rapture as a factor for awakening… |
... |
calm as a factor for awakening… |
... |
concentration as a factor for awakening… |
mettāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. |
equanimity as a factor for awakening accompanied by goodwill, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. |
so sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. |
If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. |
sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. |
If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. |
sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. |
If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. |
sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. |
If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. |
sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako ca tattha viharati sato sampajāno, |
If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. |
subhaṃ vā kho pana vimokkhaṃ upasampajja viharati. |
Or he may enter & remain in the beautiful liberation. |
subha-param-āhaṃ, bhikkhave, mettācetovimuttiṃ vadāmi, |
I tell you, monks, awareness-release through goodwill has the beautiful as its excellence— |
idha-paññassa bhikkhuno uttari-vimuttiṃ appaṭivijjhato. |
in the case of one who has penetrated to no higher release.--2-- |
♦ “kathaṃ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? |
“And how is awareness-release through compassion developed, what is its destination, what is its excellence, its fruit, & its consummation? |
idha, bhikkhave, bhikkhu karuṇāsahagataṃ satisambojjhaṅgaṃ bhāveti ... pe ... karuṇāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. so sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati ... pe ... sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. sabbaso vā pana rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. ākāsānañcāyatanaparamāhaṃ, bhikkhave, karuṇācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato. |
“There is the case where a monk develops mindfulness as a factor for awakening accompanied by compassion, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening accompanied by compassion, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ he enters & remains in the sphere of the infinitude of space. I tell you, monks, awareness-release through compassion has the sphere of the infinitude of space as its excellence—in the case of one who has penetrated to no higher release.3 |
♦ “kathaṃ bhāvitā ca, bhikkhave, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? |
“And how is awareness-release through empathetic joy developed, what is its destination, what is its excellence, its fruit, & its consummation? |
idha, bhikkhave, bhikkhu muditāsahagataṃ satisambojjhaṅgaṃ bhāveti ... pe ... muditāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. so sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati ... pe ... sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. sabbaso vā pana ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato. |
“There is the case where a monk develops mindfulness as a factor for awakening accompanied by empathetic joy, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening accompanied by empathetic joy, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the sphere of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the sphere of the infinitude of consciousness. I tell you, monks, awareness-release through empathetic joy has the sphere of the infinitude of consciousness as its excellence—in the case of one who has penetrated to no higher release. |
♦ “kathaṃ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? |
“And how is awareness-release through equanimity developed, what is its destination, what is its excellence, its fruit, & its consummation? |
idha, bhikkhave, bhikkhu upekkhāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ ... pe ... upekkhāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. so sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. |
“There is the case where a monk develops mindfulness as a factor for awakening accompanied by equanimity, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening accompanied by equanimity, dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. |
sabbaso vā pana viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato”ti. catutthaṃ. |
Or, with the complete transcending of the sphere of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the sphere of nothingness. I tell you, monks, awareness-release through equanimity has the sphere of nothingness as its excellence—in the case of one who has penetrated to no higher release.” |
| 1. “Awareness-release” (ceto-vimutti) is a state of mind released from passion. This can either be the temporary release found in concentration (as here) or the arahant’s full release from passion. See AN 2:30. | |
| 2. The “beautiful” (subha) is a state of concentration that plays a role equivalent to that of the fourth jhāna in leading to the formless jhānas. See MN 137 and SN 14:11 (also in The Wings to awakening, passages §163 and §164). | |
| 3. AN 4:125, when read in conjunction with AN 4:123, gives the impression that the development of goodwill as an immeasurable state can lead only to the first jhāna, and that the remaining immeasurable states can lead, respectively, only to the second, third, and fourth jhānas. AN 8:70, on the other hand, states that all four immeasurable states can lead all the way to the fourth jhāna, without saying that they can go no higher. The difference between AN 4:125 on the one hand, and AN 8:70 and this discourse on the other, apparently lies in how the person practicing these immeasurable states relates to them. In AN 4:125, the person simply enjoys the immeasurable states as a pleasurable abiding. In AN 8:70, the person deliberately uses the states as a basis for developing all the jhānas. Similarly, in this sutta, the person develops these states in conjunction with all the factors for awakening. | |
| See also: MN 21; MN 152; SN 54:8; AN 4:126; AN 11:16 |