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Numbered Discourses 9 36 अङ्गुत्तर 9 36

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Jhānasutta

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.

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1

अङ्गुत्तरaṅ·gut·ta·ra निकायni·kā·ya 9।36

Aṅguttara Nikāya 9.36

Numbered Discourses 9.36
2

4। महावग्गma·hā·vag·ga

4. Mahāvagga

4. The Great Chapter
3

झानसुत्तjhā·na·sut·ta

Jhānasutta

Depending on Absorption
4

“पठमम्पाहं,pa·ṭha·mam·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि;va·dā·mi

“Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi;

“Mendicants, I say that the first absorption is a basis for ending the defilements.
5

दुतियम्पाहं,du·ti·yam·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि;va·dā·mi

dutiyampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi;

The second absorption is also a basis for ending the defilements.
6

ततियम्पाहं,ta·ti·yam·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि;va·dā·mi

tatiyampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi;

The third absorption is also a basis for ending the defilements.
7

चतुत्थम्पाहं,ca·tut·tham·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि;va·dā·mi

catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi;

The fourth absorption is also a basis for ending the defilements.
8

आकासानञ्चायतनम्पाहं,ā·kā·sā·nañ·cā·ya·ta·nam·pā·haṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि;va·dā·mi

ākāsānañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;

The dimension of infinite space is also a basis for ending the defilements.
9

विञ्ञाणञ्चायतनम्पाहं,viñ·ñā·ṇañ·cā·ya·ta·nam·pā·haṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि;va·dā·mi

viññāṇañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;

The dimension of infinite consciousness is also a basis for ending the defilements.
10

आकिञ्चञ्ञायतनम्पाहं,ā·kiñ·cañ·ñā·ya·ta·nam·pā·haṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि;va·dā·mi

ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;

The dimension of nothingness is also a basis for ending the defilements.
11

नेवसञ्ञानासञ्ञायतनम्पाहं,ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nam·pā·haṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि;va·dā·mi

nevasaññānāsaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;

The dimension of neither perception nor non-perception is also a basis for ending the defilements.
12

सञ्ञावेदयितनिरोधम्पाहं,sañ·ñā·ve·da·yi·ta·ni·ro·dham·pā·haṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि।va·dā·mi

saññāvedayitanirodhampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi.

The cessation of perception and feeling is also a basis for ending the defilements.
13

‘पठमम्पाहं,pa·ṭha·mam·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामी’ति,va·dā·mī इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ

‘Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.

‘The first absorption is a basis for ending the defilements.’
14

किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
15

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.
16

सोso यदेवya·de·va तत्थtat·tha होतिho·ti रूपगतंrū·pa·ga·taṃ वेदनागतंve·da·nā·ga·taṃ सञ्ञागतंsañ·ñā·ga·taṃ सङ्खारगतंsaṅ·khā·ra·ga·taṃ विञ्ञाणगतं,viñ·ñā·ṇa·ga·taṃ तेte धम्मेdham·me अनिच्चतोa·nic·ca·to दुक्खतोduk·kha·to रोगतोro·ga·to गण्डतोgaṇ·ḍa·to सल्लतोsal·la·to अघतोa·gha·to आबाधतोā·bā·dha·to परतोpa·ra·to पलोकतोpa·lo·ka·to सुञ्ञतोsuñ·ña·to अनत्ततोa·nat·ta·to समनुपस्सति।sa·ma·nu·pas·sa·ti

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.
17

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेति।pa·ṭi·vā·pe·ti

So tehi dhammehi cittaṁ paṭivāpeti.

They turn their mind away from those things,
18

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेत्वाpa·ṭi·vā·pet·vā अमतायa·ma·tā·ya धातुयाdhā·tu·yā चित्तंcit·taṃ उपसंहरति:u·pa·saṃ·ha·ra·ti

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:

and apply it to freedom from death:
19

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ सब्बसङ्खारसमथोsab·ba·saṅ·khā·ra·sa·ma·tho सब्बूपधिपटिनिस्सग्गोsab·bū·pa·dhi·pa·ṭi·nis·sag·go तण्हाक्खयोtaṇ·hāk·kha·yo विरागोvi·rā·go निरोधोni·ro·dho निब्बानन्’ति।nib·bā·nan

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
20

सोso तत्थtat·tha ठितोṭhi·to आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति।pā·pu·ṇā·ti

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Abiding in that they attain the ending of defilements.
21

नोno चेce आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति,pā·pu·ṇā·ti तेनेवte·ne·va धम्मरागेनdham·ma·rā·ge·na तायtā·ya धम्मनन्दियाdham·ma·nan·di·yā पञ्चन्नंpañ·can·naṃ ओरम्भागियानंo·ram·bhā·gi·yā·naṃ संयोजनानंsaṃ·yo·ja·nā·naṃ परिक्खयाpa·rik·kha·yā ओपपातिकोo·pa·pā·ti·ko होतिho·ti तत्थtat·tha परिनिब्बायीpa·ri·nib·bā·yī अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका।lo·kā

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
22

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve इस्सासोis·sā·so वाvā इस्सासन्तेवासीis·sā·san·te·vā·sī वाvā तिणपुरिसरूपकेti·ṇa·pu·ri·sa·rū·pa·ke वाvā मत्तिकापुञ्जेmat·ti·kā·puñ·je वाvā योग्गंyog·gaṃ करित्वा,ka·rit·vā सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na दूरेपातीdū·re·pā·tī चca होतिho·ti अक्खणवेधीak·kha·ṇa·ve·dhī चca महतोma·ha·to चca कायस्सkā·yas·sa पदालेता;pa·dā·le·tā

Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
23

एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

evamevaṁ kho, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption.
24

सोso यदेवya·de·va तत्थtat·tha होतिho·ti रूपगतंrū·pa·ga·taṃ वेदनागतंve·da·nā·ga·taṃ सञ्ञागतंsañ·ñā·ga·taṃ सङ्खारगतंsaṅ·khā·ra·ga·taṃ विञ्ञाणगतं,viñ·ñā·ṇa·ga·taṃ तेte धम्मेdham·me अनिच्चतोa·nic·ca·to दुक्खतोduk·kha·to रोगतोro·ga·to गण्डतोgaṇ·ḍa·to सल्लतोsal·la·to अघतोa·gha·to आबाधतोā·bā·dha·to परतोpa·ra·to पलोकतोpa·lo·ka·to सुञ्ञतोsuñ·ña·to अनत्ततोa·nat·ta·to समनुपस्सति।sa·ma·nu·pas·sa·ti

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.
25

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेति।pa·ṭi·vā·pe·ti

So tehi dhammehi cittaṁ paṭivāpeti.

They turn their mind away from those things,
26

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेत्वाpa·ṭi·vā·pet·vā अमतायa·ma·tā·ya धातुयाdhā·tu·yā चित्तंcit·taṃ उपसंहरति:u·pa·saṃ·ha·ra·ti

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:

and apply it to freedom from death:
27

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ सब्बसङ्खारसमथोsab·ba·saṅ·khā·ra·sa·ma·tho सब्बूपधिपटिनिस्सग्गोsab·bū·pa·dhi·pa·ṭi·nis·sag·go तण्हाक्खयोtaṇ·hāk·kha·yo विरागोvi·rā·go निरोधोni·ro·dho निब्बानन्’ति।nib·bā·nan

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
28

सोso तत्थtat·tha ठितोṭhi·to आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति।pā·pu·ṇā·ti

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Abiding in that they attain the ending of defilements.
29

नोno चेce आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति,pā·pu·ṇā·ti तेनेवte·ne·va धम्मरागेनdham·ma·rā·ge·na तायtā·ya धम्मनन्दियाdham·ma·nan·di·yā पञ्चन्नंpañ·can·naṃ ओरम्भागियानंo·ram·bhā·gi·yā·naṃ संयोजनानंsaṃ·yo·ja·nā·naṃ परिक्खयाpa·rik·kha·yā ओपपातिकोo·pa·pā·ti·ko होतिho·ti तत्थtat·tha परिनिब्बायीpa·ri·nib·bā·yī अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका।lo·kā

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
30

‘पठमम्पाहं,pa·ṭha·mam·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामी’ति,va·dā·mī

‘Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti,

‘The first absorption is a basis for ending the defilements.’
31

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
32

दुतियम्पाहं,du·ti·yam·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya …पे…pe

Dutiyampāhaṁ, bhikkhave, jhānaṁ nissāya …pe…

‘The second absorption is also a basis for ending the defilements.’ …
33

ततियम्पाहं,ta·ti·yam·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya …पे…pe

tatiyampāhaṁ, bhikkhave, jhānaṁ nissāya …pe…

‘The third absorption is also a basis for ending the defilements.’ …
34

‘चतुत्थम्पाहं,ca·tut·tham·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामी’ति,va·dā·mī इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ

‘catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.

‘The fourth absorption is also a basis for ending the defilements.’ …
35

किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

Kiñcetaṁ paṭicca vuttaṁ?

(Pāli only)
36

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu 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 विहरति।vi·ha·ra·ti

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

(Pāli only)
37

सोso यदेवya·de·va तत्थtat·tha होतिho·ti रूपगतंrū·pa·ga·taṃ वेदनागतंve·da·nā·ga·taṃ सञ्ञागतंsañ·ñā·ga·taṃ सङ्खारगतंsaṅ·khā·ra·ga·taṃ विञ्ञाणगतं,viñ·ñā·ṇa·ga·taṃ तेte धम्मेdham·me अनिच्चतोa·nic·ca·to दुक्खतोduk·kha·to रोगतोro·ga·to गण्डतोgaṇ·ḍa·to सल्लतोsal·la·to अघतोa·gha·to आबाधतोā·bā·dha·to परतोpa·ra·to पलोकतोpa·lo·ka·to सुञ्ञतोsuñ·ña·to अनत्ततोa·nat·ta·to समनुपस्सति।sa·ma·nu·pas·sa·ti

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

(Pāli only)
38

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेति।pa·ṭi·vā·pe·ti

So tehi dhammehi cittaṁ paṭivāpeti.

(Pāli only)
39

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेत्वाpa·ṭi·vā·pet·vā अमतायa·ma·tā·ya धातुयाdhā·tu·yā चित्तंcit·taṃ उपसंहरति:u·pa·saṃ·ha·ra·ti

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:

(Pāli only)
40

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ सब्बसङ्खारसमथोsab·ba·saṅ·khā·ra·sa·ma·tho सब्बूपधिपटिनिस्सग्गोsab·bū·pa·dhi·pa·ṭi·nis·sag·go तण्हाक्खयोtaṇ·hāk·kha·yo विरागोvi·rā·go निरोधोni·ro·dho निब्बानन्’ति।nib·bā·nan

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

(Pāli only)
41

सोso तत्थtat·tha ठितोṭhi·to आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति।pā·pu·ṇā·ti

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

(Pāli only)
42

नोno चेce आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति,pā·pu·ṇā·ti तेनेवte·ne·va धम्मरागेनdham·ma·rā·ge·na तायtā·ya धम्मनन्दियाdham·ma·nan·di·yā पञ्चन्नंpañ·can·naṃ ओरम्भागियानंo·ram·bhā·gi·yā·naṃ संयोजनानंsaṃ·yo·ja·nā·naṃ परिक्खयाpa·rik·kha·yā ओपपातिकोo·pa·pā·ti·ko होतिho·ti तत्थtat·tha परिनिब्बायीpa·ri·nib·bā·yī अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका।lo·kā

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

(Pāli only)
43

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve इस्सासोis·sā·so वाvā इस्सासन्तेवासीis·sā·san·te·vā·sī वाvā तिणपुरिसरूपकेti·ṇa·pu·ri·sa·rū·pa·ke वाvā मत्तिकापुञ्जेmat·ti·kā·puñ·je वाvā योग्गंyog·gaṃ करित्वा,ka·rit·vā सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na दूरेपातीdū·re·pā·tī चca होतिho·ti अक्खणवेधीak·kha·ṇa·ve·dhī चca महतोma·ha·to चca कायस्सkā·yas·sa पदालेता;pa·dā·le·tā

Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;

(Pāli only)
44

एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

evamevaṁ kho, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

(Pāli only)
45

सोso यदेवya·de·va तत्थtat·tha होतिho·ti रूपगतंrū·pa·ga·taṃ वेदनागतंve·da·nā·ga·taṃ …पे…pe

So yadeva tattha hoti rūpagataṁ vedanāgataṁ …pe…

(Pāli only)
46

अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका।lo·kā

anāvattidhammo tasmā lokā.

(Pāli only)
47

‘चतुत्थम्पाहं,ca·tut·tham·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामी’ति,va·dā·mī इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

‘Catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

(Pāli only)
48

‘आकासानञ्चायतनम्पाहं,ā·kā·sā·nañ·cā·ya·ta·nam·pā·haṃ भिक्खवे,bhik·kha·ve झानंjhā·naṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामी’ति,va·dā·mī इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ

‘Ākāsānañcāyatanampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.

‘The dimension of infinite space is also a basis for ending the defilements.’
49

किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
50

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu 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 आकासो’तिā·kā·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

Take a mendicant who, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
51

सोso यदेवya·de·va तत्थtat·tha होतिho·ti वेदनागतंve·da·nā·ga·taṃ सञ्ञागतंsañ·ñā·ga·taṃ सङ्खारगतंsaṅ·khā·ra·ga·taṃ विञ्ञाणगतं,viñ·ñā·ṇa·ga·taṃ तेte धम्मेdham·me अनिच्चतोa·nic·ca·to दुक्खतोduk·kha·to रोगतोro·ga·to गण्डतोgaṇ·ḍa·to सल्लतोsal·la·to अघतोa·gha·to आबाधतोā·bā·dha·to परतोpa·ra·to पलोकतोpa·lo·ka·to सुञ्ञतोsuñ·ña·to अनत्ततोa·nat·ta·to समनुपस्सति।sa·ma·nu·pas·sa·ti

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.
52

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेति।pa·ṭi·vā·pe·ti

So tehi dhammehi cittaṁ paṭivāpeti.

They turn their mind away from those things,
53

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेत्वाpa·ṭi·vā·pet·vā अमतायa·ma·tā·ya धातुयाdhā·tu·yā चित्तंcit·taṃ उपसंहरति:u·pa·saṃ·ha·ra·ti

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:

and apply it to freedom from death:
54

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ सब्बसङ्खारसमथोsab·ba·saṅ·khā·ra·sa·ma·tho सब्बूपधिपटिनिस्सग्गोsab·bū·pa·dhi·pa·ṭi·nis·sag·go तण्हाक्खयोtaṇ·hāk·kha·yo विरागोvi·rā·go निरोधोni·ro·dho निब्बानन्’ति।nib·bā·nan

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
55

सोso तत्थtat·tha ठितोṭhi·to आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति।pā·pu·ṇā·ti

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Abiding in that they attain the ending of defilements.
56

नोno चेce आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति,pā·pu·ṇā·ti तेनेवte·ne·va धम्मरागेनdham·ma·rā·ge·na तायtā·ya धम्मनन्दियाdham·ma·nan·di·yā पञ्चन्नंpañ·can·naṃ ओरम्भागियानंo·ram·bhā·gi·yā·naṃ संयोजनानंsaṃ·yo·ja·nā·naṃ परिक्खयाpa·rik·kha·yā ओपपातिकोo·pa·pā·ti·ko होतिho·ti तत्थtat·tha परिनिब्बायीpa·ri·nib·bā·yī अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका।lo·kā

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
57

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve इस्सासोis·sā·so वाvā इस्सासन्तेवासीis·sā·san·te·vā·sī वाvā तिणपुरिसरूपकेti·ṇa·pu·ri·sa·rū·pa·ke वाvā मत्तिकापुञ्जेmat·ti·kā·puñ·je वाvā योग्गंyog·gaṃ करित्वा,ka·rit·vā सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na दूरेपातीdū·re·pā·tī चca होतिho·ti अक्खणवेधीak·kha·ṇa·ve·dhī चca महतोma·ha·to चca कायस्सkā·yas·sa पदालेता;pa·dā·le·tā

Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
58

एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu 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 आकासो’तिā·kā·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

evamevaṁ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

In the same way, take a mendicant who enters and remains in the dimension of infinite space. …
59

सोso यदेवya·de·va तत्थtat·tha होतिho·ti वेदनागतंve·da·nā·ga·taṃ सञ्ञागतंsañ·ñā·ga·taṃ …पे…pe

So yadeva tattha hoti vedanāgataṁ saññāgataṁ …pe…

(Pāli only)
60

अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका।lo·kā

anāvattidhammo tasmā lokā.

(Pāli only)
61

‘आकासानञ्चायतनम्पाहं,ā·kā·sā·nañ·cā·ya·ta·nam·pā·haṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामी’ति,va·dā·mī

‘Ākāsānañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti,

‘The dimension of infinite space is a basis for ending the defilements.’
62

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
63

‘विञ्ञाणञ्चायतनम्पाहं,viñ·ñā·ṇañ·cā·ya·ta·nam·pā·haṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya …पे…pe

‘Viññāṇañcāyatanampāhaṁ, bhikkhave, nissāya …pe…

‘The dimension of infinite consciousness is a basis for ending the defilements.’ …
64

आकिञ्चञ्ञायतनम्पाहं,ā·kiñ·cañ·ñā·ya·ta·nam·pā·haṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामी’ति,va·dā·mī इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ

ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.

‘The dimension of nothingness is a basis for ending the defilements.’
65

किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
66

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu 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

Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
67

सोso यदेवya·de·va तत्थtat·tha होतिho·ti वेदनागतंve·da·nā·ga·taṃ सञ्ञागतंsañ·ñā·ga·taṃ सङ्खारगतंsaṅ·khā·ra·ga·taṃ विञ्ञाणगतं,viñ·ñā·ṇa·ga·taṃ तेte धम्मेdham·me अनिच्चतोa·nic·ca·to दुक्खतोduk·kha·to रोगतोro·ga·to गण्डतोgaṇ·ḍa·to सल्लतोsal·la·to अघतोa·gha·to आबाधतोā·bā·dha·to परतोpa·ra·to पलोकतोpa·lo·ka·to सुञ्ञतोsuñ·ña·to अनत्ततोa·nat·ta·to समनुपस्सति।sa·ma·nu·pas·sa·ti

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.
68

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेति।pa·ṭi·vā·pe·ti

So tehi dhammehi cittaṁ paṭivāpeti.

They turn their mind away from those things,
69

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेत्वाpa·ṭi·vā·pet·vā अमतायa·ma·tā·ya धातुयाdhā·tu·yā चित्तंcit·taṃ उपसंहरति:u·pa·saṃ·ha·ra·ti

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:

and apply it to freedom from death:
70

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ सब्बसङ्खारसमथोsab·ba·saṅ·khā·ra·sa·ma·tho सब्बूपधिपटिनिस्सग्गोsab·bū·pa·dhi·pa·ṭi·nis·sag·go तण्हाक्खयोtaṇ·hāk·kha·yo विरागोvi·rā·go निरोधोni·ro·dho निब्बानन्’ति।nib·bā·nan

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
71

सोso तत्थtat·tha ठितोṭhi·to आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति।pā·pu·ṇā·ti

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Abiding in that they attain the ending of defilements.
72

नोno चेce आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति,pā·pu·ṇā·ti तेनेवte·ne·va धम्मरागेनdham·ma·rā·ge·na तायtā·ya धम्मनन्दियाdham·ma·nan·di·yā पञ्चन्नंpañ·can·naṃ ओरम्भागियानंo·ram·bhā·gi·yā·naṃ संयोजनानंsaṃ·yo·ja·nā·naṃ परिक्खयाpa·rik·kha·yā ओपपातिकोo·pa·pā·ti·ko होतिho·ti तत्थtat·tha परिनिब्बायीpa·ri·nib·bā·yī अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका।lo·kā

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
73

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve इस्सासोis·sā·so वाvā इस्सासन्तेवासीis·sā·san·te·vā·sī वाvā तिणपुरिसरूपकेti·ṇa·pu·ri·sa·rū·pa·ke वाvā मत्तिकापुञ्जेmat·ti·kā·puñ·je वाvā योग्गंyog·gaṃ करित्वा,ka·rit·vā सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na दूरेपातीdū·re·pā·tī चca होतिho·ti अक्खणवेधीak·kha·ṇa·ve·dhī चca महतोma·ha·to चca कायस्सkā·yas·sa पदालेता;pa·dā·le·tā

Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
74

एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu 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

evamevaṁ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
75

सोso यदेवya·de·va तत्थtat·tha होतिho·ti वेदनागतंve·da·nā·ga·taṃ सञ्ञागतंsañ·ñā·ga·taṃ सङ्खारगतंsaṅ·khā·ra·ga·taṃ विञ्ञाणगतं,viñ·ñā·ṇa·ga·taṃ तेte धम्मेdham·me अनिच्चतोa·nic·ca·to दुक्खतोduk·kha·to रोगतोro·ga·to गण्डतोgaṇ·ḍa·to सल्लतोsal·la·to अघतोa·gha·to आबाधतोā·bā·dha·to परतोpa·ra·to पलोकतोpa·lo·ka·to सुञ्ञतोsuñ·ña·to अनत्ततोa·nat·ta·to समनुपस्सति।sa·ma·nu·pas·sa·ti

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.
76

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेति।pa·ṭi·vā·pe·ti

So tehi dhammehi cittaṁ paṭivāpeti.

They turn their mind away from those things,
77

सोso तेहिte·hi धम्मेहिdham·me·hi चित्तंcit·taṃ पटिवापेत्वाpa·ṭi·vā·pet·vā अमतायa·ma·tā·ya धातुयाdhā·tu·yā चित्तंcit·taṃ उपसंहरति:u·pa·saṃ·ha·ra·ti

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:

and apply it to freedom from death:
78

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ सब्बसङ्खारसमथोsab·ba·saṅ·khā·ra·sa·ma·tho सब्बूपधिपटिनिस्सग्गोsab·bū·pa·dhi·pa·ṭi·nis·sag·go तण्हाक्खयोtaṇ·hāk·kha·yo विरागोvi·rā·go निरोधोni·ro·dho निब्बानन्’ति।nib·bā·nan

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
79

सोso तत्थtat·tha ठितोṭhi·to आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति।pā·pu·ṇā·ti

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Abiding in that they attain the ending of defilements.
80

नोno चेce आसवानंā·sa·vā·naṃ खयंkha·yaṃ पापुणाति,pā·pu·ṇā·ti तेनेवte·ne·va धम्मरागेनdham·ma·rā·ge·na तायtā·ya धम्मनन्दियाdham·ma·nan·di·yā पञ्चन्नंpañ·can·naṃ ओरम्भागियानंo·ram·bhā·gi·yā·naṃ संयोजनानंsaṃ·yo·ja·nā·naṃ परिक्खयाpa·rik·kha·yā ओपपातिकोo·pa·pā·ti·ko होतिho·ti तत्थtat·tha परिनिब्बायीpa·ri·nib·bā·yī अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका।lo·kā

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
81

‘आकिञ्चञ्ञायतनम्पाहं,ā·kiñ·cañ·ñā·ya·ta·nam·pā·haṃ निस्सायnis·sā·ya आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामी’ति,va·dā·mī

‘Ākiñcaññāyatanampāhaṁ, nissāya āsavānaṁ khayaṁ vadāmī’ti,

‘The dimension of nothingness is a basis for ending the defilements.’
82

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
83

इतिi·ti खो,kho भिक्खवे,bhik·kha·ve यावताyā·va·tā सञ्ञासमापत्तिsañ·ñā·sa·mā·pat·ti तावताtā·va·tā अञ्ञापटिवेधो।añ·ñā·pa·ṭi·ve·dho

Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho.

And so, mendicants, penetration to enlightenment extends as far as attainments with perception.
84

यानिyā·ni चca खोkho इमानि,i·mā·ni भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya द्वेdve आयतनानि—ā·ya·ta·nā·ni

Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni—

But the two dimensions that depend on these—
85

नेवसञ्ञानासञ्ञायतनसमापत्तिne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·sa·mā·pat·ti चca सञ्ञावेदयितनिरोधोsañ·ñā·ve·da·yi·ta·ni·ro·dho च,ca झायीहेते,jhā·yī·he·te भिक्खवे,bhik·kha·ve समापत्तिकुसलेहिsa·mā·pat·ti·ku·sa·le·hi समापत्तिवुट्ठानकुसलेहिsa·mā·pat·ti·vuṭ·ṭhā·na·ku·sa·le·hi समापज्जित्वाsa·mā·paj·jit·vā वुट्ठहित्वाvuṭ·ṭha·hit·vā सम्माsam·mā अक्खातब्बानीतिak·khā·tab·bā·nī·ti वदामी”ति।va·dā·mī

nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete, bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti.

the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by meditators who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”
86

पञ्चमं।pañ·ca·maṃ

Pañcamaṁ.

(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.