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.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya uruvelakappaṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms. Uruvelakappe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: Then, after the meal, on his return from almsround, he addressed Venerable Ānanda, “idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti. “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s abiding.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, Bhante,” Ānanda replied. Atha kho bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s abiding.
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:
“Mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. “Bhante Ānanda, we are laypeople who partake in sensuality. We enjoy sensuality, we are fond of it and are pleased by it. Tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ. To us laypeople who partake in sensuality, who enjoy it, are fond of it, and are pleased by it, renunciation seems like an abyss. Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato’. I have heard that in this teaching-and-discipline there are very young bhikkhus whose minds leap at renunciation; their minds, seeing it as peaceful, are confident, settled, and liberated in it. Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo, yadidaṁ nekkhamman”ti. It is precisely renunciation that is the dividing line between the multitude and the bhikkhus in this teaching-and-discipline.”
“Atthi kho etaṁ, gahapati, kathāpābhataṁ bhagavantaṁ dassanāya. “Householder, we should see the Buddha about this matter. Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. Come, let’s go to the Buddha and inform him about this. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. As he answers, so we’ll remember it.”
“Evaṁ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi. “Yes, Bhante,” replied Tapussa. Atha kho āyasmā ānando tapussena gahapatinā saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: Then Venerable Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Venerable Ānanda told him what had happened.
“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.
“Evametaṁ, ānanda, evametaṁ, ānanda. “That’s exactly how it is, Ānanda. Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: Before my awakening—when I was still unawakened but intent on awakening—I too thought, ‘sādhu nekkhammaṁ, sādhu paviveko’ti. ‘Renunciation is good! Seclusion is good!’ Tassa mayhaṁ, ānanda, nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see renunciation as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see renunciation as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in sensuality, and I haven’t cultivated that. I haven’t realized the value of renunciation, and I haven’t fostered that. Tasmā me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That is why my mind doesn’t see renunciation as peaceful, and so doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ *See [AN 6.73](https://suttas.hillsidehermitage.org/?q=an6.73). Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ, ‘Suppose that, having seen the woe in sensuality, I were to cultivate that. And suppose that, having realized the value of renunciation, I were to foster that. *[SN 35.246](https://suttas.hillsidehermitage.org/?q=sn35.246). ṭhānaṁ kho panetaṁ vijjati yaṁ me nekkhamme cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. It’s possible that, seeing it as peaceful, my mind would leap at renunciation, and be confident, settled, and liberated in it.’ So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in sensuality, I cultivated that, and having realized the value of renunciation, I fostered that. Tassa mayhaṁ, ānanda, nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at renunciation, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. And so, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, I abided having entered upon the first jhāna. *See the book [“The Only Way to Jhana”](https://www.hillsidehermitage.org/new-book-jhana/), and [this post](https://www.reddit.com/r/HillsideHermitage/comments/1e2hztc/on_thinking_about_jh%C4%81na_by_ven_thanissaro/). It's important to note that the value to cultivate is that of renunciation, not of the first jhāna directly. This is because, from the perspective of a mind not free from sensuality, even the ideas and expectations of the first jhāna would be infected with the same hindrance of longing (_abhijjhā_). One must therefore relinquish *all* expectations of pleasure and invest all the effort in clarifying the peril of sensuality (having already stopped the actual _engagement_ with sensuality way beforehand through virtue and restraint), and the right type of joy will arise on its own as a result of that. See the [simile of the hen and the eggs](https://suttas.hillsidehermitage.org/?q=mn16#mn16:27.2-mn16:27.6). Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. As I abided in that way, perceptions and attentions connected with sensuality beset me, and that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose discomfort would arise for someone who is comfortable; that would be an affliction for them. evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, perceptions and attentions connected with sensuality beset me, and that was an affliction for me. *Translating _saññāmanasikārā_ literally. As said in [AN 9.42](https://suttas.hillsidehermitage.org/?q=an9.42), the first jhāna is the “opening” or “space” (_okāsa_) *amidst* the “confinement” (_sambādha_) of the five strands of sensuality. This means that the perceptions of the pleasant objects of the five senses are, contrary to popular belief, very much still there. But there is an “opening” due to the internal dispassion that has been cultivated beforehand and is still enduring (by [contemplating the affliction](https://suttas.hillsidehermitage.org/?q=mn19)) inherent in those pleasures). That is also what is meant by “*separated* from sensuality …” (_vivicceva kāmehi_). For this same reason, the mind _will_ fall back into sensuality if the dispassion is neglected, and the same principle applies to the subsequent jhānas as seen below.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja vihareyyan’ti. ‘Why don’t I, with the appeasement of thinking and pondering … abide having entered upon the second jhāna?’ Tassa mayhaṁ, ānanda, avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see the absence-of-thinking as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu ko paccayo, yena me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see the absence-of-thinking as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in thinking, and I haven’t cultivated that. I haven’t realized the value of the absence-of-thinking, and I haven’t fostered that. Tasmā me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That is why my mind doesn’t see the absence-of-thinking as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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’. ‘Suppose that, having seen the woe in thinking, I were to cultivate that. And suppose that, having realized the value of the absence-of-thinking, I were to foster that. It’s possible that, seeing it as peaceful my mind would leap at the absence-of-thinking, and be confident, settled, and liberated in it.’ *Each and every one of the successive attainments, including the cessation of perception-and-feeling, is reached by the Buddha through this reflection, showing how the capacity for contemplation is still there beyond even the second jhāna (but without thinking and pondering, of course). Each jhāna could be regarded as the contemplation/reflection (the literal meaning of _jhāna_) of the unsatisfactoriness of the state that preceded it, and that reflection is the basis where the mind is “unified” (_ekaggatā_). See also AN 9.34 and AN 9.47. So kho ahaṁ, ānanda, aparena samayena vitakkesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, avitakke ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in thinking, I cultivated that, and having realized the value of the absence-of-thinking, I fostered that. Tassa mayhaṁ, ānanda, avitakke cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at the absence-of-thinking, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. ‘And so, with the appeasement of thinking and pondering … I abided having entered upon the second jhāna.’ Tassa mayhaṁ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. As I abided in that way, perceptions and attentions connected with thinking beset me, and that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose discomfort would arise for someone who is comfortable; that would be an affliction for them. evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, perceptions and attentions connected with thinking beset me, and that was an affliction for me.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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. ‘Why don’t I—with the fading of joy, abiding equanimous, recollected, and comprehending, experiencing comfort with the body—abide having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable”?’. Tassa mayhaṁ, ānanda, nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see the absence-of-joy as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu ko paccayo, yena me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see the absence-of-joy as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in joy, and I haven’t cultivated that. I haven’t realized the value of the absence-of-joy, and I haven’t fostered that. Tasmā me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That is why my mind doesn’t see the absence-of-joy as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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’. ‘Suppose that, having seen the woe in joy, I were to cultivate that. And suppose that, having realized the value of the absence-of-joy, I were to foster that. It’s possible that, seeing it as peaceful, my mind would leap at the absence-of-joy, and be confident, settled, and liberated in it.’ So kho ahaṁ, ānanda, aparena samayena pītiyā ādīnavaṁ disvā taṁ bahulamakāsiṁ, nippītike ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in joy, I cultivated that, and having realized the value of the absence-of-joy, I fostered that. Tassa mayhaṁ, ānanda, nippītike cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at the absence-of-joy, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. And so, with the fading of joy … I abided having entered upon the third jhāna. Tassa mayhaṁ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. As I abided in that way, perceptions and attentions connected with joy beset me, and that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose discomfort would arise for someone who is comfortable; that would be an affliction for them. evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, perceptions and attentions connected with joy beset me, and that was an affliction for me.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti. ‘Why don’t I, with the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, abide having entered upon the fourth jhāna?’ Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see the absence of comfort and discomfort as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see the absence of comfort and discomfort as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in the equanimity-comfort, and I haven’t cultivated that. I haven’t realized the value of the absence of comfort and discomfort, and I haven’t fostered that. Tasmā me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. ‘That is why my mind doesn’t see the absence of comfort and discomfort as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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’. ‘Suppose that, having seen the woe in the equanimity-comfort, I were to cultivate that. And suppose that, having realized the value of the absence of comfort and discomfort, I were to foster that. It’s possible that, seeing it as peaceful, my mind would leap at the absence of comfort and discomfort, and be confident, settled, and liberated in it.’ So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in the equanimity-comfort, I cultivated that, and having realized the value of the absence of comfort and discomfort, I fostered that. Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at the absence of comfort and discomfort, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. And so, with the giving up of comfort and discomfort … I abided having entered upon the fourth jhāna. Tassa mayhaṁ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. As I abided in that way, perceptions and attentions connected with equanimity beset me, and that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose discomfort would arise for someone who is comfortable; that would be an affliction for them. evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, perceptions and attentions connected with equanimity beset me, and that was an affliction for me.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti. ‘Why don’t I, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, aware that ‘space is infinite’, abide having entered upon the extent of infinite space?’ Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see the extent of infinite space as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see the extent of infinite space as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in form, and I haven’t cultivated that. I haven’t realized the value of the extent of infinite space, and I haven’t fostered that. Tasmā me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That is why my mind doesn’t see the extent of infinite space as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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’. ‘Suppose that, having seen the woe in form, I were to cultivate that. And suppose that, having realized the value of the extent of infinite space, I were to foster that. It’s possible that, seeing it as peaceful, my mind would leap at the extent of infinite space, and be confident, settled, and liberated in it.’ So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in thinking, I cultivated that, and having realized the value of the absence-of-thinking, I fostered that. Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at the extent of infinite space, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi. And so, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, aware that ‘space is infinite’, I abided having entered upon the extent of infinite space. Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. As I abided in that way, perceptions and attentions connected with form beset me, and that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose discomfort would arise for someone who is comfortable; that would be an affliction for them. evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, perceptions and attentions connected with form beset me, and that was an affliction for me.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti. ‘Why don’t I, having fully surmounted the extent of infinite space, aware that ‘consciousness is infinite’, abide having entered upon the extent of infinite consciousness?’ Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see the extent of infinite consciousness as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see the extent of infinite consciousness as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in the extent of infinite space, and I haven’t cultivated that. I haven’t realized the value of the extent of infinite consciousness, and I haven’t fostered that. Tasmā me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That is why my mind doesn’t see the field of field infinite consciousness as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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’. ‘Suppose that, having seen the woe in the extent of infinite space, I were to cultivate that. And suppose that, having realized the value of the extent of infinite consciousness, I were to foster that. It’s possible that, seeing it as peaceful, my mind would leap at the extent of infinite consciousness, and be confident, settled, and liberated in it.’ So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in the extent of infinite space, I cultivated that, and having realized the value of the extent of infinite consciousness, I fostered that. Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at the extent of infinite consciousness, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi. And so, having fully surmounted the extent of infinite space, aware that ‘consciousness is infinite’, I abided having entered upon the extent of infinite consciousness. Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. As I abided in that way, perceptions and attentions connected with the extent of infinite space beset me, and that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose discomfort would arise for someone who is comfortable; that would be an affliction for them. evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, perceptions and attentions connected with the extent of infinite space beset me, and that was an affliction for me.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti. ‘Why don’t I, having fully surmounted the extent of infinite consciousness, aware that ‘there is nothing’, abide having entered upon the extent of nothingness?’ Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see the extent of nothingness as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see the extent of nothingness as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in the extent of infinite consciousness, and I haven’t cultivated that. I haven’t realized the value of the extent of nothingness, and I haven’t fostered that. Tasmā me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That is why my mind doesn’t see the extent of nothingness as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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’. ‘Suppose that, having seen the woe in the extent of infinite consciousness, I were to cultivate that. And suppose that, having realized the value of the extent of nothingness, I were to foster that. It’s possible that, seeing it as peaceful, my mind would leap at the extent of nothingness, and be confident, settled, and liberated in it.’ So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in the extent of infinite consciousness, I cultivated that, and having realized the value of the extent of nothingness, I fostered that. Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at the extent of nothingness, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi. And so, having fully surmounted the extent of infinite consciousness, aware that ‘there is nothing’, I abided abide having entered upon the extent of nothingness. Tassa mayhaṁ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. As I abided in that way, perceptions and attentions connected with the extent of infinite consciousness beset me, and that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose discomfort would arise for someone who is comfortable; that would be an affliction for them. evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, perceptions and attentions connected with the extent of infinite consciousness beset me, and that was an affliction for me.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti. ‘Why don’t I, having fully surmounted the extent of nothingness, abide having entered upon the extent of neither-perception-nor-non-perception?’ Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see the extent of neither-perception-nor-non-perception as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see the extent of neither-perception-nor-non-perception as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in the extent of nothingness, and I haven’t cultivated that. I haven’t realized the value of the extent of neither-perception-nor-non-perception, and I haven’t fostered that. Tasmā me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That is why my mind doesn’t see the extent of neither-perception-nor-non-perception as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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’. ‘Suppose that, having seen the woe in the extent of nothingness, I were to cultivate that. And suppose that, having realized the value of the extent of neither-perception-nor-non-perception, I were to foster that. It’s possible that, seeing it as peaceful, my mind would leap at the extent of neither-perception-nor-non-perception, and be confident, settled, and liberated in it.’ So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in the extent of nothingness, I cultivated that, and having realized the value of the extent of neither-perception-nor-non-perception, I fostered that. Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at the extent of neither-perception-nor-non-perception, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. And so, having fully surmounted the extent of nothingness, I abided having entered upon the extent of neither-perception-nor-non-perception. Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. As I abided in that way, perceptions and attentions connected with the extent of nothingness beset me, and that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose discomfort would arise for someone who is comfortable; that would be an affliction for them. evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, perceptions and attentions connected with the extent of nothingness beset me, and that was an affliction for me.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti. ‘Why don’t I, having fully surmounted the extent of neither-perception-nor-non-perception, abide having entered upon the cessation of perception-and-feeling?’ Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind didn’t see the cessation of perception-and-feeling as peaceful, and so it didn’t leap at it, and wasn’t confident, settled, and liberated in it. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind doesn’t see the cessation of perception-and-feeling as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the woe in the extent of neither-perception-nor-non-perception, and I haven’t cultivated that. I haven’t realized the value of the cessation of perception-and-feeling, and I haven’t fostered that. Tasmā me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That is why my mind doesn’t see the cessation of perception-and-feeling as peaceful, and so it doesn’t leap at it, and isn’t confident, settled, and liberated in it.’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘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’. ‘Suppose that, having seen the woe in the extent of neither-perception-nor-non-perception, I were to cultivate that. And suppose that, having realized the value of the cessation of perception-and-feeling, I were to foster that. It’s possible that, seeing it as peaceful, my mind would leap at the cessation of perception-and-feeling, and be confident, settled, and liberated in it.’ So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ. And so, after some time, having seen the woe in the extent of neither-perception-nor-non-perception, I cultivated that, and having realized the value of the cessation of perception-and-feeling, I fostered that. Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then, seeing it as peaceful, my mind leapt at the cessation of perception-and-feeling, and was confident, settled, and liberated in it. So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu. And so, having fully surmounted the extent of neither-perception-nor-non-perception, I abided having entered upon the cessation of perception-and-feeling. And, having seen with understanding, my influxes were destroyed.
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 upon and withdrawn from these nine progressive attainments of abiding 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.
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 upon and withdrawn from these nine progressive attainments of abiding in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṁ udapādi: Knowledge-and-vision arose in me: ‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. ‘My liberation of mind is unshakable; this is my last birth; now there will be no renewal of being.’
Dasamaṁ.
Mahāvaggo catuttho.
Tassuddānaṁ
Dve vihārā ca nibbānaṁ, gāvī jhānena pañcamaṁ; Ānando brāhmaṇā devo, nāgena tapussena cāti.
Origin URL: https://suttas.hillsidehermitage.org/?q=an9.41