32 (1) Dwellings (1)
“Bhikkhus, there are these nine progressive dwellings.1902 What nine? (1) Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. (2) With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. (3) With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ (4) With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.
(5) “With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. (6) By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness. (7) By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ he enters and dwells in the base of nothingness. (8) By completely surmounting the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. (9) By completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. These, bhikkhus, are the nine progressive dwellings.”
33 (2) Dwellings (2)
“Bhikkhus, I will teach the attainment of these nine progressive dwellings.1903 Listen …. And what, bhikkhus, is the attainment of the nine progressive dwellings?
(1) “I say of [that state] where sensual pleasures cease and of those who dwell having thoroughly ended sensual pleasures: ‘Surely, those venerable ones are hungerless and quenched; [411] they have crossed over1904 and gone beyond in that particular respect.’1905 If anyone should say: ‘Where do sensual pleasures cease? And who are those that dwell having thoroughly ended sensual pleasures? I do not know this, I do not see this,’ he should be told: ‘Here, friend, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna …. That is where sensual pleasures cease, and those are the ones who dwell having thoroughly ended sensual pleasures.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(2) “I say of [that state] where thought and examination cease and of those who dwell having thoroughly ended thought and examination: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do thought and examination cease? And who are those that dwell having thoroughly ended thought and examination? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna …. That is where thought and examination cease, and those are the ones who dwell having thoroughly ended thought and examination.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(3) “I say of [that state] where rapture ceases and of those who dwell having thoroughly ended rapture: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does rapture cease? And who are those that dwell having thoroughly ended rapture? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the fading away as well of rapture … he enters and dwells in the third jhāna …. That is where rapture ceases and those are the ones [412] who dwell having thoroughly ended rapture.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(4) “I say of [that state] where the pleasure [connected with] equanimity ceases and of those who dwell having thoroughly ended the pleasure [connected with] equanimity:1906 ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect. If anyone should say: ‘Where does the pleasure [connected with] equanimity cease? And who are those that dwell having thoroughly ended the pleasure [connected with] equanimity? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the abandoning of pleasure and pain … a bhikkhu enters and dwells in the fourth jhāna …. That is where the pleasure [connected with] equanimity ceases and those are the ones who dwell having thoroughly ended the pleasure [connected with] equanimity.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(5) “I say of [that state] where perceptions of forms cease and of those who dwell having thoroughly ended perceptions of forms:1907 ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do perceptions of forms cease? And who are those that dwell having thoroughly ended perceptions of forms? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] “space is infinite,” a bhikkhu enters and dwells in the base of the infinity of space. That is where perceptions of forms cease and those are the ones who dwell having thoroughly ended perceptions of forms.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them. [413]
(6) “I say of [that state] where the perception of the base of the infinity of space ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of space: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of the infinity of space cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of space? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of the infinity of space, [perceiving] “consciousness is infinite,” a bhikkhu enters and dwells in the base of the infinity of consciousness. That is where the perception of the base of the infinity of space ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of space.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(7) “I say of [that state] where the perception of the base of the infinity of consciousness ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of consciousness: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of the infinity of consciousness cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of consciousness? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] “there is nothing,” a bhikkhu enters and dwells in the base of nothingness. That is where the perception of the base of the infinity of consciousness ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of consciousness.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(8) “I say of [that state] where the perception of the base of nothingness ceases and of those who dwell having thoroughly ended the perception of the base of nothingness: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of nothingness cease? And who are those that dwell having thoroughly ended the perception of the base of nothingness? [414] I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. That is where the perception of the base of nothingness ceases and those are the ones who dwell having thoroughly ended the perception of the base of nothingness.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(9) “I say of [that state] where the perception of the base of neither-perception-nor-non-perception ceases and of those who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of neither-perception-nor-non-perception cease? And who are those that dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling. That is where the perception of the base of neither-perception-nor-non-perception ceases and those are the ones who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
“This, bhikkhus, is the attainment of the nine progressive dwellings.”
34 (3) Nibbāna
Thus have I heard. On one occasion the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Happiness, friends, is this nibbāna. Happiness, friends, is this nibbāna.”
When this was said, the Venerable Udāyī1908 said to the Venerable Sāriputta: [415] “But, friend Sāriputta, what happiness could there be here when nothing is felt here?”
“Just this, friend, is the happiness here, that nothing is felt here.
“There are, friends, these five objects of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These are the five objects of sensual pleasure. Any pleasure or joy that arises in dependence on these five objects of sensual pleasure is called sensual pleasure.
(1) “Here, friends, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by sensuality occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by sensuality occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way it can be understood how nibbāna is happiness.1909
(2) “Again, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna …. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by thought [416] occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by thought occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way, too, it can be understood how nibbāna is happiness.
(3) “Again, with the fading away as well of rapture … he enters and dwells in the third jhāna …. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by rapture occur in him, he feels it as an affliction …. In this way, too, it can be understood how nibbāna is happiness.
(4) “Again, with the abandoning of pleasure and pain … a bhikkhu enters and dwells in the fourth jhāna …. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the pleasure [connected with] equanimity1910 occur in him, he feels it as an affliction …. In this way, too, it can be understood how nibbāna is happiness.
(5) “Again, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by forms occur in him, he feels it as an affliction …. [417] … In this way, too, it can be understood how nibbāna is happiness.
(6) “Again, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of the infinity of space occur in him, he feels it as an affliction …. In this way, too, it can be understood how nibbāna is happiness.
(7) “Again, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of the infinity of consciousness occur in him, he feels it as an affliction …. In this way, too, it can be understood how nibbāna is happiness.
(8) “Again, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of nothingness occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by the base of nothingness occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way, too, it can be understood how nibbāna is happiness. [418]
(9) “Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. In this way, too, it can be understood how nibbāna is happiness.”
35 (4) The Cow
“Suppose, bhikkhus, there were a mountain-dwelling cow that was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains.1911 It might occur to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ She would set down a front foot, and while it is not yet firmly planted, lift up a hind foot. She would not go to a region where she had never gone before, eat grass that she had never eaten before, drink water that she had never drunk before; and she would not return safely to the region where she was staying when it occurred to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ For what reason? Because that mountain-dwelling cow was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains.
“So too, some bhikkhu here is foolish, incompetent, inexperienced, and unskilled, when, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He does not pursue that object,1912 does not develop and cultivate it, does not focus on it well.
“It occurs to him: ‘With the subsiding of thought and examination, I should enter and dwell in the second jhāna [419] ….’ But he cannot enter and dwell in the second jhāna …. Then it occurs to him: ‘Secluded from sensual pleasures, secluded from unwholesome states, I should enter and dwell in the first jhāna ….’ But he cannot enter and dwell in the first jhāna …. This is called a bhikkhu who has dropped away from both,1913 fallen away from both. He is just like that mountain-dwelling cow that was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains.
“Suppose, bhikkhus, there were a mountain-dwelling cow that was wise, competent, experienced, and skilled in walking on rough mountains. It might occur to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ When setting down a front foot, she would firmly plant it, and only then lift up a hind foot. She would go to a region where she had never gone before, eat grass that she had never eaten before, drink water that she had never drunk before; and she would return safely to the region where she was staying when it occurred to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ For what reason? Because that mountain-dwelling cow was wise, competent, experienced, and skilled in walking on rough mountains.
(1) “So too, some bhikkhu here is wise, competent, experienced, and skilled when, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna …. He pursues that object, develops and cultivates it, and focuses on it well.
(2) “It occurs to him: ‘With the subsiding of thought and examination, I should enter and dwell in the second jhāna ….’ Not injuring1914 the second jhāna, with the subsiding of thought and examination he enters and dwells in the second jhāna …. He pursues that object, develops and cultivates it, and focuses on it well.
(3) “Then it occurs to him: ‘With the fading away as well of rapture [420] … I should enter and dwell in the third jhāna ….’ Not injuring the third jhāna, with the fading away as well of rapture he enters and dwells in the third jhāna …. He pursues that object, develops and cultivates it, and focuses on it well.
(4) “Then it occurs to him: ‘With the abandoning of pleasure and pain … I should enter and dwell in the fourth jhāna ….’ Not injuring the fourth jhāna, with the abandoning of pleasure and pain … he enters and dwells in the fourth jhāna …. He pursues that object, develops and cultivates it, and focuses on it well.
(5) “Then it occurs to him: ‘With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] “space is infinite,” I should enter and dwell in the base of the infinity of space.’ Not injuring the base of the infinity of space, with the complete surmounting of perceptions of forms … he enters and dwells in the base of the infinity of space. He pursues that object, develops and cultivates it, and focuses on it well.
(6) “Then it occurs to him: ‘With the complete surmounting of the base of the infinity of space, [perceiving] “consciousness is infinite,” I should enter and dwell in the base of the infinity of consciousness.’ Not injuring the base of the infinity of consciousness, with the complete surmounting of the base of the infinity of space … he enters and dwells in the base of the infinity of consciousness. He pursues that object, develops and cultivates it, and focuses on it well.
(7) “Then it occurs to him: ‘With the complete surmounting of the base of the infinity of consciousness, [perceiving] “there is nothing,” I should enter and dwell in the base of nothingness.’ Not injuring the base of nothingness, with the complete surmounting of the base of the infinity of consciousness … he enters and dwells in the base of nothingness. He pursues that object, develops and cultivates it, and focuses on it well.
(8) “Then it occurs to him: ‘With the complete surmounting of the base of nothingness, I should enter and dwell in the base of neither-perception-nor-non-perception.’ Not injuring the base of neither-perception-nor-non-perception, with the complete surmounting of the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. He pursues that object, develops and cultivates it, [421] and focuses on it well.
(9) “Then it occurs to him: ‘With the complete surmounting of the base of neither-perception-nor-non-perception, I should enter and dwell in the cessation of perception and feeling.’ Not injuring the cessation of perception and feeling, with the complete surmounting of the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling.
“When, bhikkhus, a bhikkhu enters and emerges from each of these meditative attainments, his mind becomes malleable and wieldy. With the mind malleable and wieldy, his concentration becomes measureless and well developed. With measureless, well-developed concentration, whatever state realizable by direct knowledge he inclines his mind toward to realize by direct knowledge, he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I wield the various kinds of psychic potency: having been one, may I become many … [here and below in full as at 6:2] … may I exercise mastery with the body as far as the brahmā world,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I understand the minds of other beings and persons, having encompassed them with my own mind. May I understand … an unliberated mind as unliberated,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I recollect my manifold past abodes … with their aspects and details,’ he is capable of realizing it, there being a suitable basis. [422]
“If he wishes: ‘May I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn … and understand how beings fare in accordance with their kamma,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I, with the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge,’ he is capable of realizing it, there being a suitable basis.”
36 (5) Jhāna
(1) “Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhāna. (2) I say that the destruction of the taints also occurs in dependence on the second jhāna. (3) I say that the destruction of the taints also occurs in dependence on the third jhāna. (4) I say that the destruction of the taints also occurs in dependence on the fourth jhāna. (5) I say that the destruction of the taints also occurs in dependence on the base of the infinity of space. (6) I say that the destruction of the taints also occurs in dependence on the base of the infinity of consciousness. (7) I say that the destruction of the taints also occurs in dependence on the base of nothingness. (8) I say that the destruction of the taints also occurs in dependence on the base of neither-perception-nor-non-perception. (9) I say that the destruction of the taints also occurs in dependence on the cessation of perception and feeling.
(1) “When it was said: ‘Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhāna,’ for what reason was this said? Here, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. He considers whatever phenomena exist there pertaining to form, feeling, perception, volitional activities, and consciousness as impermanent, suffering, an illness, a boil, a dart, misery, affliction, alien, disintegrating, [423] empty, and non-self.1915 He turns his mind away from those phenomena and directs it to the deathless element thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’1916 If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma,1917 then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body,1918 so too, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna. He considers whatever phenomena exist there pertaining to form, feeling, perception, volitional activities, and consciousness as impermanent … he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world. [424]
“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the first jhāna,’ it is because of this that this was said.
(2)–(4) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the second jhāna … the third jhāna … the fourth jhāna …
[425] “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the fourth jhāna,’ it is because of this that this was said.
(5) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of space,’ for what reason was this said? Here, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness1919 as impermanent, suffering, an illness, a boil, a dart, misery, affliction, alien, disintegrating, empty, and non-self. He turns his mind away from those phenomena and directs it to the deathless element thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body, so too, with the complete surmounting of perceptions of forms … a bhikkhu enters and dwells in the base of the infinity of space. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent …. But if he does not attain the destruction of the taints … he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of space,’ it is because of this that this was said.
(6)–(7) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of consciousness … the base of nothingness,’ for what reason was this said? [426] Here, with the complete surmounting of the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent …. But if he does not attain the destruction of the taints … he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body, so too, with the complete surmounting of the base of the infinity of consciousness … a bhikkhu enters and dwells in the base of nothingness. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent …. But if he does not attain the destruction of the taints … he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of nothingness,’ it is because of this that this was said.1920
(8)–(9) “Thus, bhikkhus, there is penetration to final knowledge as far as meditative attainments accompanied by perception reach. But these two bases—the base of neither-perception-nor-non-perception and the cessation of perception and feeling—I say are to be described by meditative bhikkhus skilled in attainments and skilled in emerging from attainments after they have attained them and emerged from them.”1921
37 (6) Ānanda
On one occasion the Venerable Ānanda was dwelling at Kosambi in Ghosita’s Park. There the Venerable Ānanda addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Ānanda said this:
“It’s astounding and amazing, friends, that the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the achievement of an opening in the midst of confinement:1922 for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna.1923 (1) The eye itself as well as those forms will actually be present, [427] and yet one will not experience that base.1924 (2) The ear itself as well as those sounds will actually be present, and yet one will not experience that base. (3) The nose itself as well as those odors will actually be present, and yet one will not experience that base. (4) The tongue itself as well as those tastes will actually be present, and yet one will not experience that base. (5) The body itself as well as those tactile objects will actually be present, and yet one will not experience that base.”
When this was said, the Venerable Udāyī said this to the Venerable Ānanda: “Is it, friend Ānanda, while one is actually percipient or while one is non-percipient that one does not experience that base?”
“It is, friend, while one is actually percipient that one does not experience that base, not while one is non-percipient.”
“But, friend, of what is one percipient when one does not experience that base?”
(6) “Here, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. When one is thus percipient one does not experience that base.
(7) “Again, friend, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. When one is thus percipient one does not experience that base.
(8) “Again, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. When one is thus percipient one does not experience that base.1925
“Once, friend, I was dwelling at Sāketa in the deer park at Añjana Grove. Then the bhikkhunī Jaṭilagāhiyā1926 [428] approached me, paid homage to me, stood to one side, and said: ‘Bhante Ānanda, the concentration that does not lean forward and does not bend back,1927 and that is not reined in and checked by forcefully suppressing [the defilements]1928—by being liberated, it is steady; by being steady, it is content; by being content, one is not agitated.1929 Bhante Ānanda, what did the Blessed One say this concentration has as its fruit?’1930
(9) “When she asked me this, I replied: ‘Sister, the concentration that does not lean forward and does not bend back, and that is not reined in and checked by forcefully suppressing [the defilements]—by being liberated, it is steady; by being steady, it is content; by being content, one is not agitated. The Blessed One said this concentration has final knowledge as its fruit.’1931 When one is thus percipient too, friend, one does not experience that base.”
38 (7) The Brahmins
Then two brahmin cosmologists1932 approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to him:
“Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision: ‘Whether I am walking, standing, sleeping, or awake, knowledge and vision are constantly and continuously present to me.’ He says thus: ‘With infinite knowledge, I dwell knowing and seeing the world to be infinite.’ [429] But Nigaṇṭha Nātaputta also claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision: ‘Whether I am walking, standing, sleeping, and awake, knowledge and vision are constantly and continuously present to me.’ He says thus: ‘With infinite knowledge, I dwell knowing and seeing the world to be finite.’1933 When these two claimants to knowledge make claims that are mutually contradictory, who speaks truthfully and who falsely?”
“Enough, brahmins, let this be: ‘When these two claimants to knowledge make claims that are mutually contradictory, who speaks truthfully and who falsely?’ I will teach you the Dhamma. Listen and attend closely. I will speak.”
“Yes, sir,” those brahmins replied. The Blessed One said this:
“Suppose, brahmins, there were four men standing in the four quarters possessing supreme movement1934 and speed and a supreme stride. Their speed was like that of a light arrow easily shot by a firm-bowed archer—one trained, skillful, and experienced1935—across the shadow of a palmyra tree. Their stride was such that it could reach from the eastern ocean to the western ocean. Then the person standing in the eastern quarter would say thus: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world.1936 [430] Then the person standing in the western quarter would say thus … the person standing in the northern quarter would say thus … the person standing in the southern quarter would say thus: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world. For what reason? I say, brahmins, that by this kind of running1937 one cannot know, see, or reach the end of the world. And yet I say that without having reached the end of the world there is no making an end of suffering.
“These five objects of sensual pleasure, brahmins, are called ‘the world’ in the Noble One’s discipline. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear … odors cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These five objects of sensual pleasure are called ‘the world’ in the Noble One’s discipline.
(1) “Here, brahmins, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’ [431]
(2)–(4) “Again, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna … the third jhāna … the fourth jhāna …. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’
(5) “Again, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’
(6)–(8) “Again, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …. By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’
(9) “Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. This is called a bhikkhu [432] who, having come to the end of the world, dwells at the end of the world, one who has crossed over attachment to the world.”
39 (8) The Devas
“Bhikkhus, in the past a battle was fought between the devas and the asuras. In that battle, the asuras were victorious and the devas were defeated. Defeated, the devas fled north, pursued by the asuras. Then it occurred to the devas: ‘The asuras are still pursuing us. Let’s engage them in battle a second time.’ A second time the devas fought a battle with the asuras, and a second time the asuras were victorious and the devas were defeated. Defeated, the devas1938 fled north, pursued by the asuras. Then it occurred to the devas: ‘The asuras are still pursuing us. Let’s engage them in battle a third time.’ A third time the devas fought a battle with the asuras, and a third time the asuras were victorious and the devas were defeated. Defeated and frightened, the devas entered their city.
“After the devas had entered their city, it occurred to them: ‘Now we’re [433] secure from danger and the asuras cannot do anything to us.’ It also occurred to the asuras: ‘Now the devas are secure from danger and we cannot do anything to them.’
“In the past, bhikkhus, a battle was fought between the devas and the asuras. In that battle, the devas were victorious and the asuras were defeated. Defeated, the asuras fled south, pursued by the devas. Then it occurred to the asuras: ‘The devas are still pursuing us. Let’s engage them in battle a second time.’ A second time the asuras fought a battle with the devas, and a second time the devas were victorious and the asuras were defeated. Defeated, the asuras fled south, pursued by the devas. Then it occurred to the asuras: ‘The devas are still pursuing us. Let’s engage them in battle a third time.’ A third time the asuras fought a battle with the devas, and a third time the devas were victorious and the asuras were defeated. Defeated and frightened, the asuras entered their city.
“After the asuras had entered their city, it occurred to them: ‘Now we’re secure from danger and the devas cannot do anything to us.’ It also occurred to the devas: ‘Now the asuras are secure from danger and we cannot do anything to them.’
(1) “So too, bhikkhus, when, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna … on that occasion it occurs to the bhikkhu: ‘Now I am secure from danger [434] and Māra cannot do anything to me.’ It also occurs to Māra the Evil One: ‘Now the bhikkhu is secure against danger and I cannot do anything to him.’
(2)–(4) “When, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna … the third jhāna … the fourth jhāna … on that occasion it occurs to the bhikkhu: ‘Now I am secure from danger and Māra cannot do anything to me.’ It also occurs to Māra the Evil One: ‘Now the bhikkhu is secure from danger and I cannot do anything to him.’
(5) “When, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space, on that occasion he is called a bhikkhu who has blinded Māra,1939 put out Māra’s eyes without a trace,1940 and gone beyond sight of the Evil One.
(6)–(9) “When, bhikkhus, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …. When, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …. When, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception …. When, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed, on that occasion he is called a bhikkhu who has blinded Māra, put out Māra’s eyes, gone beyond sight of the Evil One, and crossed over attachment to the world.” [435]
40 (9) A Bull Elephant
“Bhikkhus, when a forest-dwelling bull elephant is heading for its feeding ground, and other elephants—males, females, young ones,1941 and babies—precede him and break the tops of the grass, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant is heading for its feeding ground, and other elephants—males, females, young ones, and babies—eat the bent and twisted bundle of branches, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant has entered the pool and other elephants—males, females, young ones, and babies—precede him and stir up the water with their trunks, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant has emerged from the pool and female elephants go by brushing against his body, the forest-dwelling bull elephant is repelled, humiliated, and disgusted with this.
“On that occasion it occurs to the forest-dwelling bull elephant: ‘I am presently dwelling hemmed in by other elephants: males, females, young ones, and babies. I eat grass with the tops broken off, and they eat my bent and twisted bundle of branches. I drink muddy water, and when I have come out from the pool, the female elephants go by brushing against my body. Let me dwell alone, withdrawn from the herd.’
“Some time later he dwells alone, withdrawn from the herd. He then eats grass without the tops broken off; they do not eat his bent and twisted [436] bundle of branches; he drinks clear water; and when he has come out from the pool, the female elephants do not go by brushing against his body. On that occasion it occurs to the forest-dwelling bull elephant: ‘In the past I dwelled hemmed in by other elephants … and when I came out from the pool, the female elephants went by brushing against my body. But now I dwell alone, withdrawn from the herd. I eat grass without the tops broken off; they do not eat my bent and twisted bundle of branches; I drink clear water; and when I have come out from the pool, the female elephants do not go by brushing against my body.’ Having broken off a bundle of branches with his trunk, having rubbed his body with it, he happily relieves his itches.
“So too, bhikkhus, when a bhikkhu dwells hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers, on that occasion it occurs to him: ‘I am presently dwelling hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. Let me dwell alone, withdrawn from company.’
“He resorts to a secluded lodging: the forest, [437] the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt.
(1) “Having thus abandoned these five hindrances, defilements of the mind, things that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna ….Elated, he relieves his itches.
(2)–(4) “With the subsiding of thought and examination, he enters and dwells in the second jhāna … the third jhāna … the fourth jhāna …. Elated, he relieves his itches.
(5) “With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. Elated, he relieves his itches.
(6)–(9) “By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …. By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception …. By completely surmounting the base of neither-perception-nor-non-perception, [438] a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. Elated, he relieves his itches.”
41 (10) Tapussa
Thus have I heard. On one occasion the Blessed One was dwelling among the Mallas near the Mallan town named Uruvelakappa.1942 Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Uruvelakappa for alms. When he had walked for alms in Uruvelakappa, after his meal, on returning from his alms round, he addressed the Venerable Ānanda: “You stay right here, Ānanda, while I enter the Great Wood to pass the day.”
“Yes, Bhante,” the Venerable Ānanda replied. Then the Blessed One entered the Great Wood and sat down to pass the day at the foot of a tree.
Then the householder Tapussa approached the Venerable Ānanda, paid homage to him, sat down to one side, and said to him:
“Bhante Ānanda, we laymen enjoy sensual pleasures, delight in sensual pleasures, take delight in sensual pleasures, and rejoice in sensual pleasures. Renunciation seems like a precipice to us. I have heard that in this Dhamma and discipline there are very young bhikkhus, whose minds launch out upon renunciation and become placid, settled, and liberated in it,1943 seeing1944 it as peaceful. Renunciation, Bhante, is the dividing line between the multitude and the bhikkhus in this Dhamma and discipline.”1945 [439]
“This, householder, is a subject that we should see the Blessed One about. Come, let’s go to the Blessed One and report this matter to him. We should retain the Blessed One’s explanation in mind.”
“Yes, Bhante,” the householder Tapussa replied.
Then the Venerable Ānanda, together with the householder Tapussa, went to the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, this householder Tapussa says: ‘Bhante Ānanda, we laymen enjoy sensual pleasures … [and] renunciation seems like a precipice to us …. [But] there are very young bhikkhus whose minds … [are] liberated in it, seeing it as peaceful. Renunciation, Bhante, is the dividing line between the multitude and the bhikkhus in this Dhamma and discipline.’”
“So it is, Ānanda! So it is, Ānanda!1946
(1) “Before my enlightenment, while I was just a bodhisatta, not yet fully enlightened, it occurred to me too: ‘Good is renunciation, good is solitude.’ Yet my mind did not launch out upon renunciation and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon renunciation and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in sensual pleasures and have not cultivated that [insight]; I have not achieved the benefit in renunciation and have not [440] pursued it. Therefore my mind does not launch out upon renunciation and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in sensual pleasures, I would cultivate that [insight], and if, having achieved the benefit in renunciation, I would pursue it, it is then possible that my mind would launch out upon renunciation and become placid, settled, and liberated in it, since I see it as peaceful.’ Sometime later, having seen the danger in sensual pleasures, I cultivated that [insight], and having achieved the benefit in renunciation, I pursued it. My mind then launched out upon renunciation and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, secluded from sensual pleasures … I entered and dwelled in the first jhāna. While I was dwelling in this state, perception and attention accompanied by sensuality occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when perception and attention accompanied by sensuality occurred in me, I felt it as an affliction.
(2) “Then, Ānanda, it occurred to me: ‘With the subsiding of thought and examination, let me enter and dwell in the second jhāna ….’ Yet my mind did not launch out upon the absence of thought and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of thought and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in thoughts and have not cultivated that [insight]; I have not achieved the benefit in the absence of thought [441] and have not pursued it. Therefore my mind does not launch out upon the absence of thought and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in thoughts, I would cultivate that [insight], and if, having achieved the benefit in the absence of thought, I would pursue it, it is then possible that my mind would launch out upon the absence of thought and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in thoughts, I cultivated that [insight], and having achieved the benefit in the absence of thought, I pursued it. My mind then launched out upon the absence of thought and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later,1947 Ānanda, with the subsiding of thought and examination … I entered and dwelled in the second jhāna …. While I was dwelling in this state, perception and attention accompanied by thought occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too when that perception and attention accompanied by thought occurred in me, I felt it as an affliction.
(3) “Then, Ānanda, it occurred to me: ‘With the fading away as well of rapture … let me enter and dwell in the third jhāna ….’ Yet my mind did not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of rapture and become placid, settled, [442] and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in rapture and have not cultivated that [insight]; I have not achieved the benefit in the absence of rapture and have not pursued it. Therefore my mind does not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in rapture, I would cultivate that [insight], and if, having achieved the benefit in the absence of rapture, I would pursue it, it is then possible that my mind would launch out upon the absence of rapture and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in rapture, I cultivated that [insight], and having achieved the benefit in the absence of rapture, I pursued it. My mind then launched out upon the absence of rapture and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, with the fading away as well of rapture … I entered and dwelled in the third jhāna …. While I was dwelling in this state, perception and attention accompanied by rapture occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by rapture occurred in me, I felt it as an affliction.
(4) “Then, Ānanda, it occurred to me: ‘With the abandoning of pleasure and pain … let me enter and dwell in the fourth jhāna ….’ Yet my mind did not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the pleasure [connected with] equanimity and have not cultivated that [insight]; I have not achieved the benefit in the absence of pleasure and pain and have not pursued it. Therefore my mind does not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the pleasure [connected with] equanimity, [443] I would cultivate that [insight], and if, having achieved the benefit in the absence of pleasure and pain, I would pursue it, it is then possible that my mind would launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the pleasure [connected with] equanimity, I cultivated that [insight], and having achieved the benefit in the absence of pleasure and pain, I pursued it. My mind then launched out upon the absence of pleasure and pain and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, with the abandoning of pleasure and pain … I entered and dwelled in the fourth jhāna …. While I was dwelling in this state, perception and attention accompanied by pleasure [connected with] equanimity occurred in me1948 and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by pleasure [connected with] equanimity occurred in me, I felt it as an affliction.
(5) “Then, Ānanda, it occurred to me: ‘With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] “space is infinite,” let me enter and dwell in the base of the infinity of space.’ Yet my mind did not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in forms and have not cultivated that [insight]; I have not achieved the benefit in the base of the infinity of space and have not pursued it. Therefore my mind does not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, [444] though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in forms, I would cultivate that [insight], and if, having achieved the benefit in the base of the infinity of space, I would pursue it, it is then possible that my mind would launch out upon the base of the infinity of space and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in forms, I cultivated that [insight], and having achieved the benefit in the base of the infinity of space, I pursued it. My mind then launched out upon the base of the infinity of space and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ I entered and dwelled in the base of the infinity of space. While I was dwelling in this state, perception and attention accompanied by forms occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by forms occurred in me, I felt it as an affliction.
(6) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of the infinity of space, [perceiving] “consciousness is infinite,” let me enter and dwell in the base of the infinity of consciousness.’ Yet my mind did not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of the infinity of space and have not cultivated that [insight]; I have not achieved the benefit in the base of the infinity of consciousness and have not pursued it. Therefore my mind does not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of the infinity of space, [445] I would cultivate that [insight], and if, having achieved the benefit in the base of the infinity of consciousness, I would pursue it, it is then possible that my mind would launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of the infinity of space, I cultivated that [insight], and having achieved the benefit in the base of the infinity of consciousness, I pursued it. My mind then launched out upon the base of the infinity of consciousness and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ I entered and dwelled in the base of the infinity of consciousness. While I was dwelling in this state, perception and attention accompanied by the base of the infinity of space occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of the infinity of space occurred in me, I felt it as an affliction.
(7) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of the infinity of consciousness, [perceiving] “there is nothing,” let me enter and dwell in the base of nothingness.’ Yet my mind did not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of the infinity of consciousness and have not cultivated that [insight]; I have not achieved the benefit in the base of nothingness and have not pursued it. Therefore my mind does not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of the infinity of consciousness, I would cultivate that [insight], and if, having achieved the benefit in the base of nothingness, I would pursue it, it is then possible that my [446] mind would launch out upon the base of nothingness and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of the infinity of consciousness, I cultivated that [insight], and having achieved the benefit in the base of nothingness, I pursued it. My mind then launched out upon the base of nothingness and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ I entered and dwelled in the base of nothingness. While I was dwelling in this state, perception and attention accompanied by the base of the infinity of consciousness occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of the infinity of consciousness occurred in me, I felt it as an affliction.
(8) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of nothingness, let me enter and dwell in the base of neither-perception-nor-non-perception.’ Yet my mind did not launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of neither-perceptionnor-non-perception and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of nothingness and have not cultivated that [insight]; I have not achieved the benefit in the base of neither-perception-nor-non-perception and have not pursued it. Therefore my mind does not launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of nothingness, I would cultivate that [insight], and if, having achieved the benefit in the base of neither-perceptionnor-non-perception, I would pursue it, it is then possible that my mind would launch out upon the base of neither-perceptionnor-non-perception and become placid, settled, and liberated in it, since I see it as peaceful.’ [447] Then, sometime later, having seen the danger in the base of nothingness, I cultivated that [insight], and having achieved the benefit in the base of neither-perception-nor-non-perception, I pursued it. My mind then launched out upon the base of neither-perception-nor-non-perception and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, by completely surmounting the base of nothingness, I entered and dwelled in the base of neither-perception-nor-non-perception. While I was dwelling in this state, perception and attention accompanied by the base of nothingness occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of nothingness occurred in me, I felt it as an affliction.
(9) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of neither-perception-nor-non-perception, let me enter and dwell in the cessation of perception and feeling.’ Yet my mind did not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of neither-perception-nor-non-perception and have not cultivated that [insight]; I have not achieved the benefit in the cessation of perception and feeling and have not pursued it. Therefore my mind does not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of neither-perception-nor-non-perception, I would cultivate that [insight], and if, having achieved the benefit in the cessation of perception and feeling, I would pursue it, it is then possible that my mind would launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of neither-perception-nor-non-perception, I cultivated that [insight]; [448] and having achieved the benefit in the cessation of perception and feeling, I pursued it. My mind then launched out upon the cessation of perception and feeling and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, by completely surmounting the base of neither-perception-nor-non-perception, I entered and dwelled in the cessation of perception and feeling, and having seen with wisdom, my taints were utterly destroyed.
“So long, Ānanda, as I did not attain and emerge from these nine attainments of progressive dwellings in direct order and reverse order, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. But when I attained and emerged from these nine attainments of progressive dwellings in direct order and reverse order, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans. The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’” [449]
1902 Anupubbavihārā. Be merely lists their names, that is, “the first jhāna, the second jhāna,” etc. Ce and Ee give the full formulas.
1903 Anupubbavihārasamāpattiyo. It is uncertain whether, in this compound, vihārasamāpattiyo should be interpreted as a dvanda (“dwellings and attainments”) or as a tappurisa (“attainments of dwellings”). Mp, with its gloss anupaṭipāṭiyā samāpajjitabbavihārā, “dwellings to be attained in proper sequence,” suggests it is a tappurisa.
1904 I read with Be and Ee tiṇṇā, as against Ce nittaṇhā, “without craving,” which seems less satisfactory in this context. Mp (Be): “Crossed over: crossed over sensuality” (kāmato tiṇṇā).
1905 Tadaṅgena. Mp: “In that particular respect: with respect to that jhāna factor” (tena jhānaṅgena).
1906 Upekkhāsukha. Mp does not comment, but I take the compound to be a tappurisa rather than the dvanda “equanimity and pleasure.” In the fourth jhāna and beyond upekkhā, equanimity, continues but it is no longer accompanied by sukha, pleasant feeling.
1907 Ce and Ee have the plural verb nirujjhanti here, but the singular nirujjhati in §§6–8. Be has the singular nirujjhati here as well. Again, the subject rūpasaññā can be read as either singular or plural.
1908 Mp identifies him as the elder Lāḷudāyī.
1909 Brahmāli comments: “Since nibbāna is ‘extinguishment’ (of suffering), any partial extinguishment of suffering is a partial kind of nibbāna.”
1910 Though all three editions here read upe(k)khāsahagatā saññāmanasikārā, I follow the Burmese and Sinhala manuscripts referred to in a note in Ee, which read upe(k)khāsukhasahagatā saññāmanasikārā. This fits better with the exposition in 9:33 §4 and 9:41 §4 than the reading upe(k)khāsahagatā in all three printed editions.
1911 Cited at Vism 153,17–154,8, Ppn 4.130, as testimony that one should first master the jhāna one has just attained before attempting to enter the next higher jhāna.
1912 Taṃ nimittaṃ. Mp: “That object consisting in the first jhāna” (taṃ paṭhamajjhānasaṅkhātaṃ nimittaṃ).
1913 Ubhato bhaṭṭho. Bhaṭṭha is past participle of bhassati, to drop away, to droop, to fall off.
1914 Anabhihiṃsamāno. I offer only a literal translation. Based on the context I understand the sense to be that he does not force himself to aim prematurely for the higher attainment but masters the preceding one before moving on to the next.
1915 Mp: “The characteristic of impermanence is stated by way of two terms: impermanent and disintegrating (aniccato, palokato). The characteristic of non-self is stated by way of three terms: alien (parato), empty (suññato), and non-self (anattato). The characteristic of suffering is stated by the other six terms: suffering (dukkhato), an illness (rogato), a boil (gaṇḍato), a dart (sallato), misery (aghato), and affliction (ābādhato).
1916 Mp: “He directs the mind of insight (vipassanācitta) to the unconditioned deathless element by way of hearing, by way of praise, by way of learning, and by way of concepts thus: ‘Nibbāna is peaceful.’ He directs the mind of the path (maggacitta) to nibbāna simply by making it an object (ārammaṇakaraṇavasen’eva), not by saying, ‘This is peaceful, this is sublime.’ The meaning is that he directs his mind there, penetrating it in this mode.”
1917 Ten’eva dhammarāgena tāya dhammanandiyā. Mp: “By desire and attachment to the Dhamma of serenity and insight. So too for ‘delight in the Dhamma.’ If he can fully exhaust desire and attachment to serenity and insight, he attains arahantship. If not, he becomes a non-returner.” Mp-ṭ: “Having abandoned the desire and lust for serenity and insight leading to the lower paths, if he is unable to exhaust the desire for [serenity and insight] leading to the supreme path, he becomes settled in the stage of non-returning.”
1918 See 4:181, 4:196.
1919 Note that rūpa, form, is omitted in describing the formless attainments. Mp: “In the formless attainment there is utterly no form; with reference to this, form is not included.”
1920 Mp: “Why is the base of neither-perception-nor-non-perception not mentioned? Because of its subtlety. The four formless aggregates in that [attainment] are so subtle that they are not susceptible to exploration [by way of insight]. Hence [just below] the Buddha says: ‘There is penetration to final knowledge as far as meditative attainments accompanied by perception reach.’ This is meant: ‘To the extent that there is an attainment accompanied by mind (sacittakasamāpatti; citta here presumably means “clear and distinct cognition”), there is penetration to final knowledge when one explores [by insight] those gross phenomena, that is, one attains arahantship. But because of its subtlety, the base of neither-perception-nor-non-perception is not called an attainment accompanied by perception.”
1921 There are some differences between the readings in Ce, Ee, and Be. I follow Ce: jhāyīh’ete bhikkhave bhikkhūhi samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā samakkhātabbānī ti vadāmi. Ee basically agrees with Ce but prints jhāyī h’ete, as if it had a nominative subject followed by emphatic hi. Mp: “Described means to be properly declared, to be explained, extolled, praised simply as ‘peaceful and sublime’” (samakkhātabbānī ti sammā akkhātabbāni, ‘‘santāni paṇītānī’’ ti evaṃ kevalaṃ ācikkhitabbāni thometabbāni vaṇṇetabbāni).
1922 On the meaning of “confinement” (sambādha), see 9:42 below.
1923 This is the same as the well-known opening statement of the Satipaṭṭhāna Sutta, at DN 22.1, II 290,8–11; MN 10.2, I 55,32–56,2. It also occurs in AN at 3:74, 4:194. 6:26, and 10:95.
1924 Mp: “The eye itself … will actually be present (tadeva nāma cakkhuṃ bhavissati): the sensitive substance of the eye is itself unimpaired. As well as those forms (te rūpā): that visible-form object itself will have come into range. And yet one does not experience that base (tañcāyatanaṃ no paṭisaṃvedissati): and yet one does not know that visible-form base.” I may be wrong in assuming that the nine items are to be obtained by totaling the five kinds of sensory experience with the four formless meditations. Possibly the nine were to be obtained by including the four jhānas (which may have dropped out of the text) with the four formless meditations, and then adding, as the ninth, the special state of concentration referred to at the end of the sutta.
1925 Ce and Be both have ti here, indicating the end of a quotation, which suggests that the speaker of the next paragraph is Udāyī. Yet it is clear that Ānanda himself is still speaking. Thus, it seems, ti is an error and should be deleted from Ce and Be. Ee does not have ti.
1926 So Ce and Ee. Be has the name as Jaṭilavāsikā. Mp says that she was a resident of Jaṭila city (jaṭilanagaravāsinī). The jaṭilas were matted-hair ascetics, but it is questionable whether they were ever numerous enough to constitute a city.
1927 Mp: “Does not lean forward by way of lust, and does not bend back by way of hatred” (rāgavasena na abhinato, dosavasena na apanato).
1928 See 5:27. Here Mp comments: “It is steady, not because one has forcefully and vigorously reined in and suppressed the defilements, but because it has arisen when the defilements are cut off.”
1929 Vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. This sequence is also at SN III 45,13–14, 46,4–5, 54,1–2, 55,34–35, 58,23–24. It is on the basis of the latter passages that I see a change in the subject of the last phrase of the AN text, from “it,” referring to the samādhi, to “one,” the person who attains it. While in the AN passage, the participles are masculine singular and thus may be interpreted as referring either to the samādhi or to the person, the SN parallels read: Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī ti. The neuter singular participles indicate that the subject of the first two phrases is cittaṃ, but with santusitattā na paritassati, the subject seems to shift from cittaṃ to the person attaining liberation. We can infer by analogy that in the present passage a similar shift occurs, in this case from samādhi to the person who attains it.
1930 Ayaṃ, bhante Ānanda, samādhi kiṃphalo vutto bhagavatā. The question is ambiguous. It could mean either, “Of what did the Blessed One say this concentration is the fruit?” or “What did the Blessed One say this concentration has as its fruit?” Mp takes it in the former way, but there are arguments in favor of the latter (see next note).
1931 Ayaṃ, bhagini, samādhi aññāphalo vutto bhagavatā. The compound aññāphalo could be interpreted either as a tappurisa (“this concentration is the fruit of final knowledge”) or as a bāhubbīhi (“this concentration has final knowledge as its fruit”). In the former case, the samādhi is to be identified with the fruit; in the latter, with an achievement preceding the fruit. Mp takes it in the former sense, as the fruit itself: “The nun asks about the concentration of the fruit of arahantship (arahattaphalasamādhi). Final knowledge is arahantship. The Blessed One has spoken of this concentration of the fruit of arahantship. [The intention is:] When one is percipient with the perception of the fruit of arahantship, one does not experience that base.” However, the question kiṃphalā occurs repeatedly at SN V 118,22–120,19, where it must mean, “What does it have as its fruit?” And in 5:25 we find pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi ca cetovimuttiphalā hoti … paññāvimuttiphalā ca hoti. The sense here is not that right view is the fruit of liberation of mind and liberation by wisdom, but that right view has liberation of mind and liberation by wisdom as its fruit. Further, in 3:101, a samādhi described in exactly the same terms as this one is shown to be the supporting condition for the six higher knowledges, the last of which is the “the taintless liberation of mind, liberation by wisdom.” By analogy, it follows that this samādhi is not the fruit of final knowledge, but one that yields final knowledge.
There is a Chinese parallel to this last portion of the sutta, SĀ 557 at T II 146a12–29. In this version, when the bhikkhunī asks Ānanda the question about the concentration of mind without characteristics (
= animitta cetosamādhi), he replies that the Buddha said this concentration “is the fruit of wisdom, the reward of wisdom” (
, which has the same ambiguity that I mentioned in the preceding note).
1932 Lokāyatikā brāhmaṇā. See SN 12:48, II 77. Normally, the lokāyatikā are depicted as materialists; here, however, they seem to be simply speculators about the world.
1933 My translation does not follow any of the three editions available to me, which are all problematic. In Be both teachers claim to know an infinite world with infinite knowledge. Pūraṇa Kassapa says: ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmi, and Nātaputta [the Jain teacher Mahāvīra] uses exactly the same words. Since this directly contradicts the statement (in all editions) that the two make mutually opposed claims (ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ), Be must be faulty here. The error is likely to be old, for several Burmese manuscripts and a Siamese manuscript (referred to in Ee’s notes) also have this reading.
In Ce and Ee Pūraṇa Kassapa says: ahaṃ anantena ñāṇena antavantaṃ lokaṃ jānaṃ passaṃ viharāmi, and Nātaputta says: ahaṃantavantena ñāṇena antavantaṃ lokaṃ jānaṃ passaṃ viharāmi. This reading, too, seems faulty. First, it has Nātaputta claim finite knowledge, when it is known that he claimed omniscience or infinite knowledge. Second, though it makes the two teachers claim different ranges of knowledge, their conclusions about the world are the same. A true contradiction would emerge only if one teacher asserts that the world is infinite and the other that it is finite. I take it that they both claim infinite knowledge (anantena ñāṇena) but differ regarding the extent of the world. Since the Jains actually posit the world to be both finite and infinite (see just below), I assume the brahmin understands Nātaputta to hold the world to be finite, and thus takes his opponent Pūraṇa Kassapa to posit the world to be infinite. We have no other sources on Pūraṇa’s thought with which to understand his cosmology. Elsewhere the crux of Pūraṇa’s philosophy is said to be the doctrine of non-doing (DN 2.17, I 52,21–53,4) or the thesis that beings are defiled and purified without cause, or that there is no cause for knowledge and vision (SN 46:56, V 126,26–30). At 6:57 a system of six classes of people is ascribed to him.
Mahāvīra’s view of the world is explained in “Various topics prepared on Jain History by Dr. K. C. Jain and his team” (http://www.jainworld.com/literature/jainhistory/chapter4. asp): “It is with regard to these questions [about the world] that Mahāvīra declared: ‘From these alternatives, you cannot arrive at truth; from these alternatives, you are certainly led [astray]. The world is eternal as far as that part is concerned which is the substratum (dravya) of the “world”; it is not eternal as far as its ever-changing state is concerned.’ In regard to such questions, Mahāvīra’s advice to his disciples was neither to support those who maintained that the world is eternal nor those who advocated that it is not eternal. He would have said the same thing regarding such propositions as the world exists and it does not exist; the world is unchangeable; the world is in constant flux; the world has a beginning; the world has no beginning; the world has an end; the world has no end; etc.” (my italics).
1934 Be lacks paramāya gatiyā, found in Ce and Ee.
1935 Daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano. Mp’s comments on these terms differs slightly from its comments at 4:45 (see p. 1690, notes 724 and 725). Here Mp says: “Firm-bowed archer (daḷhadhammā dhanuggaho): an archer who has taken up a firm bow. A ‘firm bow’ (daḷhadhanu) is called the ‘strength of two thousand’ (dvisahassathāmaṃ): a bow to which one can attach an arrow with a head made of some metal such as bronze or lead, etc., fit the arrow notch to the string, grasp the bow handle and draw back the string the full length of the arrow shaft, and shoot the arrow up from the ground. Trained (sikkhito): they have studied the craft in their teacher’s clan for ten or twelve years. Skillful (katahattho): one who has simply studied a craft is not yet skillful; they are skillful when they have achieved mastery over it. Experienced (katūpāsano): one who has exhibited his craft in the king’s court, etc.”
1936 As at 4:45 (and SN 2:26, I 61–62).
1937 Text has evarūpāya sandhāvanikāya here, whereas 4:45 has gamanena. Mp glosses padasā dhāvanena, “running on foot.”
1938 Ce and Ee add here bhītā, “frightened,” but it seems this word belongs only in the third case, when the devas flee to their city. In Be it occurs only in relation to the third case.
1939 All three editions read here antamakāsi māraṃ. Presumably their editors took this to mean, “who has made an end to Māra.” But this is certainly wrong, for two reasons: first, grammatically, this would require the genitive mārassa; and second, it is not true that a meditator in jhāna has “made an end to Māra.” Elsewhere we find andhamakāsi māraṃ (at MN I 159,19, I 160,5,10, I 174,15–16, and I 175,5), “he made Māra blind” or “blinded Māra,” which makes better sense. Ps II 163,4–8, commenting on MN I 159,19, explains: “He blinded Māra: he did not destroy Māra’s eyes, but when a bhikkhu has attained jhāna as a basis for insight, Māra is unable to see the object of his mind. Hence it is said: ‘He blinded Māra’” (andhamakāsi māran ti na mārassa akkhīni bhindi. Vipassanāpādakajjhānaṃ samāpannassa pana bhikkhuno imaṃ nāma ārammaṇaṃ nissāya cittaṃ vattatī ti māro passituṃ na sakkoti. Tena vuttaṃ “andhamakāsi māran” ti).
1940 Apadaṃ vadhitvā māracakkhuṃ. Mp: “Put out Māra’s eyes without a trace: destroyed [them] completely, without remainder (nippadaṃ niravasesaṃ vadhitvā).” At MN I 159,19–160,12 and MN I 174,15–175,6 this whole statement is made about all nine meditative attainments, including the four jhānas. There thus seems to be a difference between the textual lineages about the extent to which this statement applies.
1941 Hatthikalabhā. Mp glosses as “very big bull elephants” (mahantā mahantā nāgā). This, however, begs the question how these bull elephants differ from the main subject of the simile. Ud 41,20–21 mentions different types of elephants, among them hatthikalabhā (Ee hatthikaḷārā) which Ud-a 250,12–13 calls elephant offspring (hatthipotakā). They are there distinguished from hatthicchāpā, young elephant offspring still being nursed (khīrūpagā daharahatthipotakā). I translate in accordance with this explanation.
1942 With Be and Ee, I read mallesu, as against Ce malatesu. SN 42:11 is also set at Uruvelakappa, which is said to be a town of the Mallas (see CDB 1348).
1943 Mp glosses vimuccati here as “liberated from the opposing qualities” (paccanīkadhammehi ca vimuccati). Since all three editions, with the support of Mp, have vimuccati, I translate in conformity with this reading, but I think it likely that the original reading was adhimuccati, “resolved upon” or “focused on.” As the text unfolds with respect to the successive meditative attainments, in each case the bodhisatta is vimuccati/adhimuccati upon the attainment before he actually achieves it. In such a context being “focused on” rather than “liberated in” makes better sense.
1944 Ce has the genitive plural passataṃ, while Be and Ee have the genitive singular passato. Mp (Be) has passato in the lemma and a genitive plural in the gloss: ‘ Etaṃ santan ti passato ti etaṃ nekkhammaṃ santaṃ vigatadarathapariḷāhan ti evaṃ passantānaṃ bhikkhūnaṃ. Passato is also found in an older Sinhala edition. Possibly passato entered the text through an erroneous transposition from the Buddha’s account below, where the singular is appropriate.
1945 Mp interprets renunciation (nekkhamma) here as “going forth” (pabbajjā) into homelessness. But the text itself seems to allow renunciation as an internal quality, implicitly identified with firm attainment of the first jhāna.
1946 I follow the section divisions of Ee, which conform to the paragraph divisions in Be and show the transitions in the discourse better than the divisions in Ce.
1947 I follow Ee in reading aparena samayena here and in each of the corresponding sections to come. Ce and Be omit it in later sections.
1948 Here I follow the manuscripts referred to in the note to Ee, which read upekhāsukhasahagatā (“accompanied by the pleasure [connected with] equanimity”). This fits the exposition better than the reading upe(k)khāsahagatā found in all three printed editions.