Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation

    अङ्गुत्तर निकाय ९।४१

    Aṅguttara Nikāya 9.41

    Numbered Discourses 9.41

    ४। महावग्ग

    4. Mahāvagga

    4. The Great Chapter

    तपुस्ससुत्त

    Tapussasutta

    With the Householder Tapussa

    एकं समयं भगवा मल्लेसु विहरति उरुवेलकप्पं नाम मल्लानं निगमो।

    Ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo.

    At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa.

    अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय उरुवेलकप्पं पिण्डाय पाविसि। उरुवेलकप्पे पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो आयस्मन्तं आनन्दं आमन्तेसि: “इधेव ताव त्वं, आनन्द, होहि, यावाहं महावनं अज्झोगाहामि दिवाविहाराया”ति।

    Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya uruvelakappaṁ piṇḍāya pāvisi. Uruvelakappe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti.

    Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda, “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.”

    “एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महावनं अज्झोगाहेत्वा अञ्ञतरस्मिं रुक्खमूले दिवाविहारं निसीदि।

    “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

    “Yes, sir,” Ānanda replied. Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

    अथ खो तपुस्सो गहपति येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो तपुस्सो गहपति आयस्मन्तं आनन्दं एतदवोच:

    Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho tapusso gahapati āyasmantaṁ ānandaṁ etadavoca:

    The householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him:

    “मयं, भन्ते आनन्द, गिही कामभोगिनो कामारामा कामरता कामसम्मुदिता। तेसं नो, भन्ते, अम्हाकं गिहीनं कामभोगीनं कामारामानं कामरतानं कामसम्मुदितानं पपातो विय खायति, यदिदं नेक्खम्मं। सुतं मेतं, भन्ते, ‘इमस्मिं धम्मविनये दहरानं दहरानं भिक्खूनं नेक्खम्मे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतोऽ। तयिदं, भन्ते, इमस्मिं धम्मविनये भिक्खूनं बहुना जनेन विसभागो, यदिदं नेक्खम्मन्”ति।

    “Mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. Tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ. Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato’. Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo, yadidaṁ nekkhamman”ti.

    “Honorable Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them. But renunciation seems like an abyss. I have heard that in this teaching and training there are very young bhikkhus whose minds are eager for renunciation; they’re confident, settled, and decided about it. They see it as peaceful. Renunciation is the dividing line between the multitude and the bhikkhus in this teaching and training.”

    “अत्थि खो एतं, गहपति, कथापाभतं भगवन्तं दस्सनाय। आयाम, गहपति, येन भगवा तेनुपसङ्कमिस्साम; उपसङ्कमित्वा भगवतो एतमत्थं आरोचेस्साम। यथा नो भगवा ब्याकरिस्सति तथा नं धारेस्सामा”ति।

    “Atthi kho etaṁ, gahapati, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

    “Householder, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this. As he answers, so we’ll remember it.”

    “एवं, भन्ते”ति खो तपुस्सो गहपति आयस्मतो आनन्दस्स पच्चस्सोसि। अथ खो आयस्मा आनन्दो तपुस्सेन गहपतिना सद्धिं येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच:

    “Evaṁ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi. Atha kho āyasmā ānando tapussena gahapatinā saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

    “Yes, sir,” replied Tapussa. Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened.

    “अयं, भन्ते, तपुस्सो गहपति एवमाह: ‘मयं, भन्ते आनन्द, गिही कामभोगिनो कामारामा कामरता कामसम्मुदिता, तेसं नो, भन्ते, अम्हाकं गिहीनं कामभोगीनं कामारामानं कामरतानं कामसम्मुदितानं पपातो विय खायति, यदिदं नेक्खम्मंऽ। सुतं मेतं, भन्ते, ‘इमस्मिं धम्मविनये दहरानं दहरानं भिक्खूनं नेक्खम्मे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। तयिदं, भन्ते, इमस्मिं धम्मविनये भिक्खूनं बहुना जनेन विसभागो यदिदं नेक्खम्मन्ऽ”ति।

    “Ayaṁ, bhante, tapusso gahapati evamāha: ‘mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ’. Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo yadidaṁ nekkhamman’”ti.

    “एवमेतं, आनन्द, एवमेतं, आनन्द। मय्हम्पि खो, आनन्द, पुब्बेव सम्बोधा अनभिसम्बुद्धस्स बोधिसत्तस्सेव सतो एतदहोसि: ‘साधु नेक्खम्मं, साधु पविवेकोऽति। तस्स मय्हं, आनन्द, नेक्खम्मे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु को पच्चयो, येन मे नेक्खम्मे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘कामेसु खो मे आदीनवो अदिट्ठो, सो च मे अबहुलीकतो, नेक्खम्मे च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे नेक्खम्मे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं कामेसु आदीनवं दिस्वा तं बहुलं करेय्यं, नेक्खम्मे आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे नेक्खम्मे चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन कामेसु आदीनवं दिस्वा तं बहुलमकासिं, नेक्खम्मे आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, नेक्खम्मे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरामि। तस्स मय्हं, आनन्द, इमिना विहारेन विहरतो कामसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो। सेय्यथापि, आनन्द, सुखिनो दुक्खं उप्पज्जेय्य यावदेव आबाधाय; एवमेवस्स मे कामसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो।

    “Evametaṁ, ānanda, evametaṁ, ānanda. Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘sādhu nekkhammaṁ, sādhu paviveko’ti. Tassa mayhaṁ, ānanda, nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nekkhamme cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    “That’s so true, Ānanda! That’s so true! Before my awakening—when I was still unawakened but intent on awakening—I too thought, ‘Renunciation is good! Seclusion is good!’ But my mind wasn’t eager for renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘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?’ Then I thought, ‘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. 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.’ Then I thought, ‘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. It’s possible that my mind would be eager for renunciation; 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 sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that. Then my mind was eager for renunciation; it was confident, settled, and decided about it. I saw it as peaceful. And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. While I was in that meditation, perceptions accompanied by sensual pleasures beset me due to loss of focus, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions accompanied by sensual pleasures beset me due to loss of focus, that was an affliction for me.

    तस्स मय्हं, आनन्द, एतदहोसि: ‘यन्नूनाहं वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरेय्यन्ऽति। तस्स मय्हं, आनन्द, अवितक्के चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु को पच्चयो, येन मे अवितक्के चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘वितक्केसु खो मे आदीनवो अदिट्ठो, सो च मे अबहुलीकतो, अवितक्के च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे अवितक्के चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं वितक्केसु आदीनवं दिस्वा तं बहुलं करेय्यं, अवितक्के आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे अवितक्के चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन वितक्केसु आदीनवं दिस्वा तं बहुलमकासिं, अवितक्के आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, अवितक्के चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरामि। तस्स मय्हं, आनन्द, इमिना विहारेन विहरतो वितक्कसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो। सेय्यथापि, आनन्द, सुखिनो दुक्खं उप्पज्जेय्य यावदेव आबाधाय; एवमेवस्स मे वितक्कसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो।

    Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja vihareyyan’ti. Tassa mayhaṁ, ānanda, avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena vitakkesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, avitakke ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, avitakke cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    Then I thought, ‘Why don’t I, as the placing of the mind and keeping it connected are stilled … enter and remain in the second jhāna?’ But my mind wasn’t eager to stop placing the mind; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager to stop placing the mind, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of placing the mind, and so I haven’t cultivated that. I haven’t realized the benefits of not placing the mind, and so I haven’t developed that. That’s why my mind isn’t eager to stop placing the mind, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would be eager to stop placing the mind; 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 placing the mind and cultivated that, and I realized the benefits of not placing the mind and developed that. Then my mind was eager to stop placing the mind; it was confident, settled, and decided about it. I saw it as peaceful. And so, as the placing of the mind and keeping it connected were stilled … I entered and remained in the second jhāna. While I was in that meditation, perceptions accompanied by placing the mind beset me due to loss of focus, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions accompanied by placing the mind and keeping it connected beset me due to loss of focus, that was an affliction for me.

    तस्स मय्हं, आनन्द, एतदहोसि: ‘यन्नूनाहं पीतिया च विरागा उपेक्खको च विहरेय्यं सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदेय्यं यं तं अरिया आचिक्खन्ति—उपेक्खको सतिमा सुखविहारीति ततियं झानं उपसम्पज्ज विहरेय्यन्ऽति। तस्स मय्हं, आनन्द, निप्पीतिके चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु को पच्चयो, येन मे निप्पीतिके चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘पीतिया खो मे आदीनवो अदिट्ठो, सो च मे अबहुलीकतो, निप्पीतिके च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे निप्पीतिके चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं पीतिया आदीनवं दिस्वा तं बहुलं करेय्यं, निप्पीतिके आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे निप्पीतिके चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन पीतिया आदीनवं दिस्वा तं बहुलमकासिं, निप्पीतिके आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, निप्पीतिके चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरामि। तस्स मय्हं, आनन्द, इमिना विहारेन विहरतो पीतिसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो। सेय्यथापि, आनन्द, सुखिनो दुक्खं उप्पज्जेय्य यावदेव आबाधाय; एवमेवस्स मे पीतिसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो।

    Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti. Tassa mayhaṁ, ānanda, nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena pītiyā ādīnavaṁ disvā taṁ bahulamakāsiṁ, nippītike ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, nippītike cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    Then I thought, ‘Why don’t I, with the fading away of rapture, enter and remain in the third jhāna, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”?’ 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. Then I thought, ‘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?’ Then I thought, ‘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. 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.’ Then I thought, ‘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.’ And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that. Then my mind was eager for freedom from rapture; it was confident, settled, and decided about it. I saw it as peaceful. And so, with the fading away of rapture … I entered and remained in the third jhāna. While I was in that meditation, perceptions accompanied by rapture beset me due to loss of focus, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions accompanied by rapture beset me due to loss of focus, that was an affliction for me.

    तस्स मय्हं, आनन्द, एतदहोसि: ‘यन्नूनाहं सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरेय्यन्ऽति। तस्स मय्हं, आनन्द, अदुक्खमसुखे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु को पच्चयो, येन मे अदुक्खमसुखे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘उपेक्खासुखे खो मे आदीनवो अदिट्ठो, सो च मे अबहुलीकतो, अदुक्खमसुखे च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे अदुक्खमसुखे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं उपेक्खासुखे आदीनवं दिस्वा तं बहुलं करेय्यं, अदुक्खमसुखे आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे अदुक्खमसुखे चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन उपेक्खासुखे आदीनवं दिस्वा तं बहुलमकासिं अदुक्खमसुखे आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, अदुक्खमसुखे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरामि। तस्स मय्हं, आनन्द, इमिना विहारेन विहरतो उपेक्खासहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो। सेय्यथापि, आनन्द, सुखिनो दुक्खं उप्पज्जेय्य यावदेव आबाधाय; एवमेवस्स मे उपेक्खासहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो।

    Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti. Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    Then I thought, ‘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 mindfulness?’ 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. Then I thought, ‘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?’ Then I thought, ‘I haven’t seen the drawbacks of bliss with equanimity, 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. 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.’ Then I thought, ‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were 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 bliss with equanimity and cultivated that, and I realized the benefits of being without pleasure and pain and developed that. Then my mind was eager to be without pleasure and pain; it was confident, settled, and decided about it. I saw it as peaceful. And so, giving up pleasure and pain … I entered and remained in the fourth jhāna. While I was in that meditation, perceptions accompanied by bliss with equanimity beset me due to loss of focus, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions accompanied by bliss with equanimity beset me due to loss of focus, that was an affliction for me.

    तस्स मय्हं, आनन्द, एतदहोसि: ‘यन्नूनाहं सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा “अनन्तो आकासो”ति आकासानञ्चायतनं उपसम्पज्ज विहरेय्यन्ऽति। तस्स मय्हं, आनन्द, आकासानञ्चायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु को पच्चयो, येन मे आकासानञ्चायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘रूपेसु खो मे आदीनवो अदिट्ठो, सो च अबहुलीकतो, आकासानञ्चायतने च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे आकासानञ्चायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं रूपेसु आदीनवं दिस्वा तं बहुलं करेय्यं, आकासानञ्चायतने आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे आकासानञ्चायतने चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन रूपेसु आदीनवं दिस्वा तं बहुलमकासिं, आकासानञ्चायतने आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, आकासानञ्चायतने चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरामि। तस्स मय्हं, आनन्द, इमिना विहारेन विहरतो रूपसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो। सेय्यथापि, आनन्द, सुखिनो दुक्खं उप्पज्जेय्य यावदेव आबाधाय; एवमेवस्स मे रूपसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो।

    Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti. Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi. Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    Then I thought, ‘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?’ 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. Then I thought, ‘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?’ Then I thought, ‘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. 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.’ Then I thought, ‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were 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. Then my mind was eager for the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space. While I was in that meditation, perceptions accompanied by forms beset me due to loss of focus, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions accompanied by forms beset me due to loss of focus, that was an affliction for me.

    तस्स मय्हं, आनन्द, एतदहोसि: ‘यन्नूनाहं सब्बसो आकासानञ्चायतनं समतिक्कम्म “अनन्तं विञ्ञाणन्”ति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरेय्यन्ऽति। तस्स मय्हं, आनन्द, विञ्ञाणञ्चायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु को पच्चयो, येन मे विञ्ञाणञ्चायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘आकासानञ्चायतने खो मे आदीनवो अदिट्ठो, सो च अबहुलीकतो, विञ्ञाणञ्चायतने च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे विञ्ञाणञ्चायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं आकासानञ्चायतने आदीनवं दिस्वा तं बहुलं करेय्यं, विञ्ञाणञ्चायतने आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे विञ्ञाणञ्चायतने चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन आकासानञ्चायतने आदीनवं दिस्वा तं बहुलमकासिं, विञ्ञाणञ्चायतने आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, विञ्ञाणञ्चायतने चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरामि। तस्स मय्हं, आनन्द, इमिना विहारेन विहरतो आकासानञ्चायतनसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो। सेय्यथापि, आनन्द, सुखिनो दुक्खं उप्पज्जेय्य यावदेव आबाधाय; एवमेवस्स मे आकासानञ्चायतनसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो।

    Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti. Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi. Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    Then I thought, ‘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?’ 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. Then I thought, ‘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?’ Then I thought, ‘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. 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.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were 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. Then my mind was eager for the dimension of infinite consciousness; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness. While I was in that meditation, perceptions accompanied by the dimension of infinite space beset me due to loss of focus, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions accompanied by the dimension of infinite space beset me due to loss of focus, that was an affliction for me.

    तस्स मय्हं, आनन्द, एतदहोसि: ‘यन्नूनाहं सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म “नत्थि किञ्ची”ति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरेय्यन्ऽति। तस्स मय्हं, आनन्द, आकिञ्चञ्ञायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु को पच्चयो, येन मे आकिञ्चञ्ञायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘विञ्ञाणञ्चायतने खो मे आदीनवो अदिट्ठो, सो च मे अबहुलीकतो, आकिञ्चञ्ञायतने च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे आकिञ्चञ्ञायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं विञ्ञाणञ्चायतने आदीनवं दिस्वा तं बहुलं करेय्यं, आकिञ्चञ्ञायतने आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे आकिञ्चञ्ञायतने चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन विञ्ञाणञ्चायतने आदीनवं दिस्वा तं बहुलमकासिं, आकिञ्चञ्ञायतने आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, आकिञ्चञ्ञायतने चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरामि। तस्स मय्हं, आनन्द, इमिना विहारेन विहरतो विञ्ञाणञ्चायतनसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो। सेय्यथापि, आनन्द, सुखिनो दुक्खं उप्पज्जेय्य यावदेव आबाधाय; एवमेवस्स मे विञ्ञाणञ्चायतनसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो।

    Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti. Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi. Tassa mayhaṁ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    Then I thought, ‘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?’ 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. Then I thought, ‘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?’ Then I thought, ‘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. 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.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were 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. Then my mind was eager for the dimension of nothingness; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness. While I was in that meditation, perceptions accompanied by the dimension of infinite consciousness beset me due to loss of focus, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions accompanied by the dimension of infinite consciousness beset me due to loss of focus, that was an affliction for me.

    तस्स मय्हं, आनन्द, एतदहोसि: ‘यन्नूनाहं सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरेय्यन्ऽति। तस्स मय्हं, आनन्द, नेवसञ्ञानासञ्ञायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु को पच्चयो, येन मे नेवसञ्ञानासञ्ञायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘आकिञ्चञ्ञायतने खो मे आदीनवो अदिट्ठो, सो च मे अबहुलीकतो, नेवसञ्ञानासञ्ञायतने च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे नेवसञ्ञानासञ्ञायतने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं आकिञ्चञ्ञायतने आदीनवं दिस्वा तं बहुलं करेय्यं, नेवसञ्ञानासञ्ञायतने आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे नेवसञ्ञानासञ्ञायतने चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन आकिञ्चञ्ञायतने आदीनवं दिस्वा तं बहुलमकासिं, नेवसञ्ञानासञ्ञायतने आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, नेवसञ्ञानासञ्ञायतने चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरामि। तस्स मय्हं, आनन्द, इमिना विहारेन विहरतो आकिञ्चञ्ञायतनसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो। सेय्यथापि, आनन्द, सुखिनो दुक्खं उप्पज्जेय्य यावदेव आबाधाय; एवमेवस्स मे आकिञ्चञ्ञायतनसहगता सञ्ञामनसिकारा समुदाचरन्ति। स्वस्स मे होति आबाधो।

    Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti. Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    Then I thought, ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’ 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. Then I thought, ‘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?’ Then I thought, ‘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. 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.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were 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. And so, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception. While I was in that meditation, perceptions accompanied by the dimension of nothingness beset me due to loss of focus, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions accompanied by the dimension of nothingness beset me due to loss of focus, that was an affliction for me.

    तस्स मय्हं, आनन्द, एतदहोसि: ‘यन्नूनाहं नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरेय्यन्ऽति। तस्स मय्हं, आनन्द, सञ्ञावेदयितनिरोधे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतो। तस्स मय्हं, आनन्द, एतदहोसि: ‘को नु खो हेतु, को पच्चयो, येन मे सञ्ञावेदयितनिरोधे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ? तस्स मय्हं, आनन्द, एतदहोसि: ‘नेवसञ्ञानासञ्ञायतने खो मे आदीनवो अदिट्ठो, सो च मे अबहुलीकतो, सञ्ञावेदयितनिरोधे च आनिसंसो अनधिगतो, सो च मे अनासेवितो। तस्मा मे सञ्ञावेदयितनिरोधे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति एतं सन्तन्ति पस्सतोऽ। तस्स मय्हं, आनन्द, एतदहोसि: ‘सचे खो अहं नेवसञ्ञानासञ्ञायतने आदीनवं दिस्वा तं बहुलं करेय्यं, सञ्ञावेदयितनिरोधे आनिसंसं अधिगम्म तमासेवेय्यं, ठानं खो पनेतं विज्जति यं मे सञ्ञावेदयितनिरोधे चित्तं पक्खन्देय्य पसीदेय्य सन्तिट्ठेय्य विमुच्चेय्य एतं सन्तन्ति पस्सतोऽ। सो खो अहं, आनन्द, अपरेन समयेन नेवसञ्ञानासञ्ञायतने आदीनवं दिस्वा तं बहुलमकासिं, सञ्ञावेदयितनिरोधे आनिसंसं अधिगम्म तमासेविं। तस्स मय्हं, आनन्द, सञ्ञावेदयितनिरोधे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति एतं सन्तन्ति पस्सतो। सो खो अहं, आनन्द, सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरामि, पञ्ञाय च मे दिस्वा आसवा परिक्खयं अगमंसु।

    Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti. Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.

    Then I thought, ‘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?’ 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. Then I thought, ‘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?’ Then I thought, ‘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. 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.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were 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.’ 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. Then my mind was eager for the cessation of perception and feeling; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.

    यावकीवञ्चाहं, आनन्द, इमा नव अनुपुब्बविहारसमापत्तियो न एवं अनुलोमपटिलोमं समापज्जिम्पि वुट्ठहिम्पि, नेव तावाहं, आनन्द, सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय ‘अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोऽति पच्चञ्ञासिं।

    Yāvakīvañcāhaṁ, ānanda, imā nava anupubbavihārasamāpattiyo na evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

    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.

    यतो च खो अहं, आनन्द, इमा नव अनुपुब्बविहारसमापत्तियो एवं अनुलोमपटिलोमं समापज्जिम्पि वुट्ठहिम्पि, अथाहं, आनन्द, सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय ‘अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोऽति पच्चञ्ञासिं।

    Yato ca kho ahaṁ, ānanda, imā nava anupubbavihārasamāpattiyo evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, athāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

    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.

    ञाणञ्च पन मे दस्सनं उदपादि: ‘अकुप्पा मे चेतोविमुत्ति, अयमन्तिमा जाति, नत्थि दानि पुनब्भवोऽ”ति।

    Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

    Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

    दसमं।

    Dasamaṁ.

    महावग्गो चतुत्थो।

    Mahāvaggo catuttho.

    तस्सुद्दानं

    Tassuddānaṁ

    द्वे विहारा च निब्बानं, गावी झानेन पञ्चमं; आनन्दो ब्राह्मणा देवो, नागेन तपुस्सेन चाति।

    Dve vihārā ca nibbānaṁ, gāvī jhānena pañcamaṁ; Ānando brāhmaṇā devo, nāgena tapussena cāti.





    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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