| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ९।३३
Aṅguttara Nikāya 9.33
Numbered Discourses 9.33
४। महावग्ग
4. Mahāvagga
4. The Great Chapter
अनुपुब्बविहारसमापत्तिसुत्त
Anupubbavihārasamāpattisutta
The Nine Progressive Meditative Attainments
“नवयिमा, भिक्खवे, अनुपुब्बविहारसमापत्तियो देसेस्सामि, तं सुणाथ …पे… कतमा च, भिक्खवे, नव अनुपुब्बविहारसमापत्तियो?
“Navayimā, bhikkhave, anupubbavihārasamāpattiyo desessāmi, taṁ suṇātha …pe… katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo?
“Bhikkhus, I will teach you the nine progressive meditative attainments … And what are the nine progressive meditative attainments?
यत्थ कामा निरुज्झन्ति, ये च कामे निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ कामा निरुज्झन्ति, के च कामे निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। एत्थ कामा निरुज्झन्ति, ते च कामे निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where sensual pleasures cease’, they should be told: ‘Friend, it’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s where sensual pleasures cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
यत्थ वितक्कविचारा निरुज्झन्ति, ये च वितक्कविचारे निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ वितक्कविचारा निरुज्झन्ति, के च वितक्कविचारे निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति; एत्थ वितक्कविचारा निरुज्झन्ति, ते च वितक्कविचारे निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
Where the placing of the mind and keeping it connected cease, and those who have thoroughly ended the placing of the mind and keeping it connected meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the placing of the mind and keeping it connected cease’, they should be told: ‘It’s when a bhikkhu, as the placing of the mind and keeping it connected are stilled, enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s where the placing of the mind and keeping it connected cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
यत्थ पीति निरुज्झति, ये च पीतिं निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ पीति निरुज्झति, के च पीतिं निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति; एत्थ पीति निरुज्झति, ते च पीतिं निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha pīti nirujjhati, ye ca pītiṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha pīti nirujjhati, ke ca pītiṁ nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; ettha pīti nirujjhati, te ca pītiṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
Where rapture ceases, and those who have thoroughly ended rapture meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where rapture ceases’, they should be told: ‘It’s when a bhikkhu, with the fading away of rapture, enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s where rapture ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
यत्थ उपेक्खासुखं निरुज्झति, ये च उपेक्खासुखं निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ उपेक्खासुखं निरुज्झति, के च उपेक्खासुखं निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति; एत्थ उपेक्खासुखं निरुज्झति, ते च उपेक्खासुखं निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha upekkhāsukhaṁ nirujjhati, ye ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha upekkhāsukhaṁ nirujjhati, ke ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati; ettha upekkhāsukhaṁ nirujjhati, te ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
Where bliss with equanimity ceases, and those who have thoroughly ended bliss with equanimity meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where bliss with equanimity ceases’, they should be told: ‘It’s when a bhikkhu, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. That’s where bliss with equanimity ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
यत्थ रूपसञ्ञा निरुज्झति, ये च रूपसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ रूपसञ्ञा निरुज्झति, के च रूपसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा अनन्तो आकासोति आकासानञ्चायतनं उपसम्पज्ज विहरति। एत्थ रूपसञ्ञा निरुज्झति, ते च रूपसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṁ1 nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati. Ettha rūpasaññā nirujjhati, te ca rūpasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where perceptions of form ceases’, they should be told: ‘It’s when a bhikkhu, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space. That’s where perceptions of form cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
यत्थ आकासानञ्चायतनसञ्ञा निरुज्झति, ये च आकासानञ्चायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ आकासानञ्चायतनसञ्ञा निरुज्झति, के च आकासानञ्चायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म अनन्तं विञ्ञाणन्ति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। एत्थ आकासानञ्चायतनसञ्ञा निरुज्झति, ते च आकासानञ्चायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
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, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’, they should be told: ‘It’s when a bhikkhu, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness. That’s where the perception of the dimension of infinite space ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
यत्थ विञ्ञाणञ्चायतनसञ्ञा निरुज्झति, ये च विञ्ञाणञ्चायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ विञ्ञाणञ्चायतनसञ्ञा निरुज्झति, के च विञ्ञाणञ्चायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म नत्थि किञ्चीति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। एत्थ विञ्ञाणञ्चायतनसञ्ञा निरुज्झति, ते च विञ्ञाणञ्चायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
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, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’, they should be told: ‘It’s when a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness. That’s where the perception of the dimension of infinite consciousness ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
यत्थ आकिञ्चञ्ञायतनसञ्ञा निरुज्झति, ये च आकिञ्चञ्ञायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ आकिञ्चञ्ञायतनसञ्ञा निरुज्झति, के च आकिञ्चञ्ञायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। एत्थ आकिञ्चञ्ञायतनसञ्ञा निरुज्झति, ते च आकिञ्चञ्ञायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
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, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’, they should be told: ‘It’s when a bhikkhu, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That’s where the perception of the dimension of nothingness ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
यत्थ नेवसञ्ञानासञ्ञायतनसञ्ञा निरुज्झति, ये च नेवसञ्ञानासञ्ञायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति, ‘अद्धा ते आयस्मन्तो निच्छाता निब्बुता तिण्णा पारङ्गता तदङ्गेनाऽति वदामि। ‘कत्थ नेवसञ्ञानासञ्ञायतनसञ्ञा निरुज्झति, के च नेवसञ्ञानासञ्ञायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्ति—अहमेतं न जानामि अहमेतं न पस्सामीऽति, इति यो एवं वदेय्य, सो एवमस्स वचनीयो: ‘इधावुसो, भिक्खु सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति। एत्थ नेवसञ्ञानासञ्ञायतनसञ्ञा निरुज्झति, ते च नेवसञ्ञानासञ्ञायतनसञ्ञं निरोधेत्वा निरोधेत्वा विहरन्तीऽति। अद्धा, भिक्खवे, असठो अमायावी ‘साधूऽति भासितं अभिनन्देय्य अनुमोदेय्य; ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा नमस्समानो पञ्जलिको पयिरुपासेय्य।
Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: ‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
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, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’, they should be told: ‘It’s when a bhikkhu, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That’s where the perception of the dimension of neither perception nor non-perception ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
इमा खो, भिक्खवे, नव अनुपुब्बविहारसमापत्तियो”ति।
Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo”ti.
These are the nine progressive meditative attainments.”
दुतियं।
Dutiyaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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