Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Numbered Discourses 9 35 अङ्गुत्तर 9 35
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Gāvīupamāsutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 1234567891011121314151617181920212223242526272829303132333435363738394041424344454647484950515253545556575859606162636465666768697071727374757677787980818283848586878889909192939495 · Hide pronunciation
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Numbered Discourses 9.35
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“सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve गावीgā·vī पब्बतेय्याpab·ba·tey·yā बालाbā·lā अब्यत्ताab·yat·tā अखेत्तञ्ञूa·khet·tañ·ñū अकुसलाa·ku·sa·lā विसमेvi·sa·me पब्बतेpab·ba·te चरितुं।ca·ri·tuṃ
“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.
“Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
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‘यन्नूनाहंyan·nū·nā·haṃ अगतपुब्बञ्चेवa·ga·ta·pub·bañ·ce·va दिसंdi·saṃ गच्छेय्यं,gac·chey·yaṃ अखादितपुब्बानिa·khā·di·ta·pub·bā·ni चca तिणानिti·ṇā·ni खादेय्यं,khā·dey·yaṃ अपीतपुब्बानिa·pī·ta·pub·bā·ni चca पानीयानिpā·nī·yā·ni पिवेय्यन्’ति।pi·vey·yan
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.
‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
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साsā पुरिमंpu·ri·maṃ पादंpā·daṃ नna सुप्पतिट्ठितंsup·pa·tiṭ·ṭhi·taṃ पतिट्ठापेत्वाpa·tiṭ·ṭhā·pet·vā पच्छिमंpac·chi·maṃ पादंpā·daṃ उद्धरेय्य।ud·dha·rey·ya
Sā purimaṁ pādaṁ na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya.
She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof.
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साsā नna चेवce·va अगतपुब्बंa·ga·ta·pub·baṃ दिसंdi·saṃ गच्छेय्य,gac·chey·ya नna चca अखादितपुब्बानिa·khā·di·ta·pub·bā·ni तिणानिti·ṇā·ni खादेय्य,khā·dey·ya नna चca अपीतपुब्बानिa·pī·ta·pub·bā·ni पानीयानिpā·nī·yā·ni पिवेय्य;pi·vey·ya
Sā na ceva agatapubbaṁ disaṁ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya;
She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before.
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‘यन्नूनाहंyan·nū·nā·haṃ अगतपुब्बञ्चेवa·ga·ta·pub·bañ·ce·va दिसंdi·saṃ गच्छेय्यं,gac·chey·yaṃ अखादितपुब्बानिa·khā·di·ta·pub·bā·ni चca तिणानिti·ṇā·ni खादेय्यं,khā·dey·yaṃ अपीतपुब्बानिa·pī·ta·pub·bā·ni चca पानीयानिpā·nī·yā·ni पिवेय्यन्’तिpi·vey·yan तञ्चtañ·ca पदेसंpa·de·saṃ नna सोत्थिनाsot·thi·nā पच्चागच्छेय्य।pac·cā·gac·chey·ya
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya.
(Pāli only)
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तथाta·thā हिhi सा,sā भिक्खवे,bhik·kha·ve गावीgā·vī पब्बतेय्याpab·ba·tey·yā बालाbā·lā अब्यत्ताab·yat·tā अखेत्तञ्ञूa·khet·tañ·ñū अकुसलाa·ku·sa·lā विसमेvi·sa·me पब्बतेpab·ba·te चरितुं।ca·ri·tuṃ
Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.
Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
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एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve इधेकच्चोi·dhe·kac·co भिक्खुbhik·khu बालोbā·lo अब्यत्तोab·yat·to अखेत्तञ्ञूa·khet·tañ·ñū अकुसलोa·ku·sa·lo विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति;vi·ha·ra·ti
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;
In the same way, some foolish, incompetent, unskillful mendicant, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
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सोso तंtaṃ निमित्तंni·mit·taṃ नna आसेवतिā·se·va·ti नna भावेतिbhā·ve·ti नna बहुलीकरोतिba·hu·lī·ka·ro·ti नna स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
so taṁ nimittaṁ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṁ adhiṭṭhāti.
But they don’t cultivate, develop, and make much of that basis; they don’t ensure it is properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.
‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’
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सोso नna सक्कोतिsak·ko·ti वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरितुं।vi·ha·ri·tuṃ
So na sakkoti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharituṁ.
But they’re not able to enter and remain in the second absorption.
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‘यन्नूनाहंyan·nū·nā·haṃ विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti.
‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’
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अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve ‘भिक्खुbhik·khu उभतोu·bha·to भट्ठोbhaṭ·ṭho उभतोu·bha·to परिहीनो,pa·ri·hī·no सेय्यथापिsey·ya·thā·pi साsā गावीgā·vī पब्बतेय्याpab·ba·tey·yā बालाbā·lā अब्यत्ताab·yat·tā अखेत्तञ्ञूa·khet·tañ·ñū अकुसलाa·ku·sa·lā विसमेvi·sa·me पब्बतेpab·ba·te चरितुं’।ca·ri·tuṃ
Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’.
This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve गावीgā·vī पब्बतेय्याpab·ba·tey·yā पण्डिताpaṇ·ḍi·tā ब्यत्ताbyat·tā खेत्तञ्ञूkhet·tañ·ñū कुसलाku·sa·lā विसमेvi·sa·me पब्बतेpab·ba·te चरितुं।ca·ri·tuṃ
Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.
Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains.
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‘यन्नूनाहंyan·nū·nā·haṃ अगतपुब्बञ्चेवa·ga·ta·pub·bañ·ce·va दिसंdi·saṃ गच्छेय्यं,gac·chey·yaṃ अखादितपुब्बानिa·khā·di·ta·pub·bā·ni चca तिणानिti·ṇā·ni खादेय्यं,khā·dey·yaṃ अपीतपुब्बानिa·pī·ta·pub·bā·ni चca पानीयानिpā·nī·yā·ni पिवेय्यन्’ति।pi·vey·yan
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.
‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
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साsā पुरिमंpu·ri·maṃ पादंpā·daṃ सुप्पतिट्ठितंsup·pa·tiṭ·ṭhi·taṃ पतिट्ठापेत्वाpa·tiṭ·ṭhā·pet·vā पच्छिमंpac·chi·maṃ पादंpā·daṃ उद्धरेय्य।ud·dha·rey·ya
Sā purimaṁ pādaṁ suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya.
She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof.
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साsā अगतपुब्बञ्चेवa·ga·ta·pub·bañ·ce·va दिसंdi·saṃ गच्छेय्य,gac·chey·ya अखादितपुब्बानिa·khā·di·ta·pub·bā·ni चca तिणानिti·ṇā·ni खादेय्य,khā·dey·ya अपीतपुब्बानिa·pī·ta·pub·bā·ni चca पानीयानिpā·nī·yā·ni पिवेय्य।pi·vey·ya
Sā agatapubbañceva disaṁ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya.
She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before.
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‘यन्नूनाहंyan·nū·nā·haṃ अगतपुब्बञ्चेवa·ga·ta·pub·bañ·ce·va दिसंdi·saṃ गच्छेय्यं,gac·chey·yaṃ अखादितपुब्बानिa·khā·di·ta·pub·bā·ni चca तिणानिti·ṇā·ni खादेय्यं,khā·dey·yaṃ अपीतपुब्बानिa·pī·ta·pub·bā·ni चca पानीयानिpā·nī·yā·ni पिवेय्यन्’तिpi·vey·yan तञ्चtañ·ca पदेसंpa·de·saṃ सोत्थिनाsot·thi·nā पच्चागच्छेय्य।pac·cā·gac·chey·ya
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya.
(Pāli only)
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तथाta·thā हिhi सा,sā भिक्खवे,bhik·kha·ve गावीgā·vī पब्बतेय्याpab·ba·tey·yā पण्डिताpaṇ·ḍi·tā ब्यत्ताbyat·tā खेत्तञ्ञूkhet·tañ·ñū कुसलाku·sa·lā विसमेvi·sa·me पब्बतेpab·ba·te चरितुं।ca·ri·tuṃ
Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.
Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains.
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एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve इधेकच्चोi·dhe·kac·co भिक्खुbhik·khu पण्डितोpaṇ·ḍi·to ब्यत्तोbyat·to खेत्तञ्ञूkhet·tañ·ñū कुसलोku·sa·lo विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
In the same way, some astute, competent, skillful mendicant, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
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सोso तंtaṃ निमित्तंni·mit·taṃ आसेवतिā·se·va·ti भावेतिbhā·ve·ti बहुलीकरोतिba·hu·lī·ka·ro·ti स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.
‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’
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सोso दुतियंdu·ti·yaṃ झानंjhā·naṃ अनभिहिंसमानोa·na·bhi·hiṃ·sa·mā·no वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā … दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So dutiyaṁ jhānaṁ anabhihiṁsamāno vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati.
Without charging at the second absorption, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption.
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सोso तंtaṃ निमित्तंni·mit·taṃ आसेवतिā·se·va·ti भावेतिbhā·ve·ti बहुलीकरोतिba·hu·lī·ka·ro·ti स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरेय्यंvi·ha·rey·yaṃ सतोsa·to चca सम्पजानो,sam·pa·jā·no सुखञ्चsu·khañ·ca कायेनkā·ye·na पटिसंवेदेय्यंpa·ṭi·saṃ·ve·dey·yaṃ यंyaṃ तंtaṃ अरियाa·ri·yā आचिक्खन्ति—उपेक्खकोā·cik·khan·ti सतिमाsa·ti·mā सुखविहारीतिsu·kha·vi·hā·rī·ti ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘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 away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’
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सोso ततियंta·ti·yaṃ झानंjhā·naṃ अनभिहिंसमानोa·na·bhi·hiṃ·sa·mā·no पीतियाpī·ti·yā चca विरागाvi·rā·gā … ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So tatiyaṁ jhānaṁ anabhihiṁsamāno pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati.
Without charging at the third absorption, with the fading away of rapture, they enter and remain in the third absorption.
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सोso तंtaṃ निमित्तंni·mit·taṃ आसेवतिā·se·va·ti भावेतिbhā·ve·ti बहुलीकरोतिba·hu·lī·ka·ro·ti स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहानाpa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘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 pleasure and pain, and the disappearance of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’
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सोso चतुत्थंca·tut·thaṃ झानंjhā·naṃ अनभिहिंसमानोa·na·bhi·hiṃ·sa·mā·no सुखस्सsu·khas·sa चca पहानाpa·hā·nā …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So catutthaṁ jhānaṁ anabhihiṁsamāno sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Without charging at the fourth absorption, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption.
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सोso तंtaṃ निमित्तंni·mit·taṃ आसेवतिā·se·va·ti भावेतिbhā·ve·ti बहुलीकरोतिba·hu·lī·ka·ro·ti स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ सब्बसोsab·ba·so रूपसञ्ञानंrū·pa·sañ·ñā·naṃ समतिक्कमाsa·ma·tik·ka·mā पटिघसञ्ञानंpa·ṭi·gha·sañ·ñā·naṃ अत्थङ्गमाat·thaṅ·ga·mā नानत्तसञ्ञानंnā·nat·ta·sañ·ñā·naṃ अमनसिकाराa·ma·na·si·kā·rā अनन्तोa·nan·to आकासोतिā·kā·so·ti आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.
‘Why don’t I, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’
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सोso आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ अनभिहिंसमानोa·na·bhi·hiṃ·sa·mā·no सब्बसोsab·ba·so रूपसञ्ञानंrū·pa·sañ·ñā·naṃ समतिक्कमाsa·ma·tik·ka·mā …पे…pe आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space.
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सोso तंtaṃ निमित्तंni·mit·taṃ आसेवतिā·se·va·ti भावेतिbhā·ve·ti बहुलीकरोतिba·hu·lī·ka·ro·ti स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ सब्बसोsab·ba·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma अनन्तंa·nan·taṃ विञ्ञाणन्तिviñ·ñā·ṇan·ti विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.
‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’
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सोso विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ अनभिहिंसमानोa·na·bhi·hiṃ·sa·mā·no सब्बसोsab·ba·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma ‘अनन्तंa·nan·taṃ विञ्ञाणन्’तिviñ·ñā·ṇan विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So viññāṇañcāyatanaṁ anabhihiṁsamāno sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness.
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सोso तंtaṃ निमित्तंni·mit·taṃ आसेवतिā·se·va·ti भावेतिbhā·ve·ti बहुलीकरोतिba·hu·lī·ka·ro·ti स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ सब्बसोsab·ba·so विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma नत्थिnat·thi किञ्चीतिkiñ·cī·ti आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’
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सोso आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ अनभिहिंसमानोa·na·bhi·hiṃ·sa·mā·no सब्बसोsab·ba·so विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma ‘नत्थिnat·thi किञ्ची’तिkiñ·cī आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.
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सोso तंtaṃ निमित्तंni·mit·taṃ आसेवतिā·se·va·ti भावेतिbhā·ve·ti बहुलीकरोतिba·hu·lī·ka·ro·ti स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ सब्बसोsab·ba·so आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’
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सोso नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ अनभिहिंसमानोa·na·bhi·hiṃ·sa·mā·no सब्बसोsab·ba·so आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.
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सोso तंtaṃ निमित्तंni·mit·taṃ आसेवतिā·se·va·ti भावेतिbhā·ve·ti बहुलीकरोतिba·hu·lī·ka·ro·ti स्वाधिट्ठितंsvā·dhiṭ·ṭhi·taṃ अधिट्ठाति।a·dhiṭ·ṭhā·ti
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
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‘यन्नूनाहंyan·nū·nā·haṃ सब्बसोsab·ba·so नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan
‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’
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सोso सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ अनभिहिंसमानोa·na·bhi·hiṃ·sa·mā·no सब्बसोsab·ba·so नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.
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यतोya·to खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu तंtaṃ तदेवta·de·va समापत्तिंsa·mā·pat·tiṃ समापज्जतिपिsa·mā·paj·ja·ti·pi वुट्ठातिपि,vuṭ·ṭhā·ti·pi तस्सtas·sa मुदुmu·du चित्तंcit·taṃ होतिho·ti कम्मञ्ञं।kam·mañ·ñaṃ
Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ.
When a mendicant enters and emerges from any one of these attainments, their mind becomes pliable and workable.
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सोso अप्पमाणेनap·pa·mā·ṇe·na समाधिनाsa·mā·dhi·nā सुभावितेनsu·bhā·vi·te·na यस्सyas·sa यस्सyas·sa अभिञ्ञासच्छिकरणीयस्सa·bhiñ·ñā·sac·chi·ka·ra·ṇī·yas·sa धम्मस्सdham·mas·sa चित्तंcit·taṃ अभिनिन्नामेतिa·bhi·nin·nā·me·ti अभिञ्ञासच्छिकिरियायa·bhiñ·ñā·sac·chi·ki·ri·yā·ya तत्रtat·ra तत्रेवtat·re·va सक्खिभब्बतंsak·khi·bhab·ba·taṃ पापुणातिpā·pu·ṇā·ti सतिsa·ti सतिsa·ti आयतने।ā·ya·ta·ne
So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.
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सोso सचेsa·ce आकङ्खति:ā·kaṅ·kha·ti ‘अनेकविहितंa·ne·ka·vi·hi·taṃ इद्धिविधंid·dhi·vi·dhaṃ पच्चनुभवेय्यं—एकोपिpac·ca·nu·bha·vey·yaṃ हुत्वाhut·vā बहुधाba·hu·dhā अस्सं,as·saṃ बहुधापिba·hu·dhā·pi हुत्वाhut·vā एकोe·ko अस्संas·saṃ …पे…pe यावyā·va ब्रह्मलोकापिbrah·ma·lo·kā·pi कायेनkā·ye·na वसंva·saṃ वत्तेय्यन्’ति,vat·tey·yan
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,
They might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.’
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सोso सचेsa·ce आकङ्खति:ā·kaṅ·kha·ti ‘परसत्तानंpa·ra·sat·tā·naṃ परपुग्गलानंpa·ra·pug·ga·lā·naṃ चेतसाce·ta·sā चेतोce·to परिच्चpa·ric·ca पजानेय्यं,pa·jā·ney·yaṃ
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ,
They might wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind.
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विक्खित्तंvik·khit·taṃ वाvā चित्तंcit·taṃ …
vikkhittaṁ vā cittaṁ …
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सोso सचेsa·ce आकङ्खति:ā·kaṅ·kha·ti ‘अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरेय्यं,a·nus·sa·rey·yaṃ सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo …पे…pe इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरेय्यन्’ति,a·nus·sa·rey·yan
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,
They might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
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91
सोso सचेsa·ce आकङ्खति:ā·kaṅ·kha·ti ‘दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na …पे…pe यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानेय्यन्’तिpa·jā·ney·yan
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti
They might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds.’
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93
सोso सचेsa·ce आकङ्खति:ā·kaṅ·kha·ti ‘आसवानंā·sa·vā·naṃ खयाkha·yā अनासवंa·nā·sa·vaṃ चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति,vi·ha·rey·yan
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,
They might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’
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चतुत्थं।ca·tut·thaṃ
Catutthaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.