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Numbered Discourses 9 41 अङ्गुत्तर 9 41

Chapter: 12345678910111213141516171819202122232425262728293031323334353637383940414243444546474849505152535455565758596061626364656667686970717273747576777879808182

Tapussasutta

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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177 · Hide pronunciation

1. 1

   अङ्गुत्तरaṅ·gut·ta·ra निकायni·kā·ya 9।41

   Aṅguttara Nikāya 9.41

   Numbered Discourses 9.41

2. 2

   4। महावग्गma·hā·vag·ga

   4. Mahāvagga

   4. The Great Chapter

3. 3

   तपुस्ससुत्तta·pus·sa·sut·ta

   Tapussasutta

   With the Householder Tapussa

4. 4

   एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā मल्लेसुmal·le·su विहरतिvi·ha·ra·ti उरुवेलकप्पंu·ru·ve·la·kap·paṃ नामnā·ma मल्लानंmal·lā·naṃ निगमो।ni·ga·mo

   Ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo.

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

5. 5

   अथa·tha खोkho भगवाbha·ga·vā पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya उरुवेलकप्पंu·ru·ve·la·kap·paṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si

   Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya uruvelakappaṁ piṇḍāya pāvisi.

   Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms.

6. 6

   उरुवेलकप्पेu·ru·ve·la·kap·pe पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ आमन्तेसि:ā·man·te·si

   Uruvelakappe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:

   Then, after the meal, on his return from almsround, he addressed Venerable Ānanda,

7. 7

   “इधेवi·dhe·va तावtā·va त्वं,tvaṃ आनन्द,ā·nan·da होहि,ho·hi यावाहंyā·vā·haṃ महावनंma·hā·va·naṃ अज्झोगाहामिaj·jho·gā·hā·mi दिवाविहाराया”ति।di·vā·vi·hā·rā·yā

   “idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti.

   “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.”

8. 8

   “एवं,e·vaṃ भन्ते”तिbhan·te खोkho आयस्माā·yas·mā आनन्दोā·nan·do भगवतोbha·ga·va·to पच्चस्सोसि।pac·cas·so·si

   “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

   “Yes, sir,” Ānanda replied.

9. 9

   अथa·tha खोkho भगवाbha·ga·vā महावनंma·hā·va·naṃ अज्झोगाहेत्वाaj·jho·gā·het·vā अञ्ञतरस्मिंañ·ña·ta·ras·miṃ रुक्खमूलेruk·kha·mū·le दिवाविहारंdi·vā·vi·hā·raṃ निसीदि।ni·sī·di

   Atha kho bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

   Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

10. 10

    अथa·tha खोkho तपुस्सोta·pus·so गहपतिga·ha·pa·ti येनायस्माye·nā·yas·mā आनन्दोā·nan·do तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho तपुस्सोta·pus·so गहपतिga·ha·pa·ti आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ एतदवोच:e·ta·da·vo·ca

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

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

11. 11

    “मयं,ma·yaṃ भन्तेbhan·te आनन्द,ā·nan·da गिहीgi·hī कामभोगिनोkā·ma·bho·gi·no कामारामाkā·mā·rā·mā कामरताkā·ma·ra·tā कामसम्मुदिता।kā·ma·sam·mu·di·tā

    “Mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā.

    “Honorable Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them.

12. 12

    तेसंte·saṃ नो,no भन्ते,bhan·te अम्हाकंam·hā·kaṃ गिहीनंgi·hī·naṃ कामभोगीनंkā·ma·bho·gī·naṃ कामारामानंkā·mā·rā·mā·naṃ कामरतानंkā·ma·ra·tā·naṃ कामसम्मुदितानंkā·ma·sam·mu·di·tā·naṃ पपातोpa·pā·to वियvi·ya खायति,khā·ya·ti यदिदंya·di·daṃ नेक्खम्मं।nek·kham·maṃ

    Tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ.

    But renunciation seems like an abyss.

13. 13

    सुतंsu·taṃ मेतं,me·taṃ भन्ते,bhan·te ‘इमस्मिंi·mas·miṃ धम्मविनयेdham·ma·vi·na·ye दहरानंda·ha·rā·naṃ दहरानंda·ha·rā·naṃ भिक्खूनंbhik·khū·naṃ नेक्खम्मेnek·kham·me चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato’.

    I have heard that in this teaching and training there are very young mendicants whose minds leap forth, gain confidence, settle down, and become decided in renunciation. They see it as peaceful.

14. 14

    तयिदं,ta·yi·daṃ भन्ते,bhan·te इमस्मिंi·mas·miṃ धम्मविनयेdham·ma·vi·na·ye भिक्खूनंbhik·khū·naṃ बहुनाba·hu·nā जनेनja·ne·na विसभागो,vi·sa·bhā·go यदिदंya·di·daṃ नेक्खम्मन्”ति।nek·kham·man

    Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo, yadidaṁ nekkhamman”ti.

    Renunciation is the dividing line between the multitude and the mendicants in this teaching and training.”

15. 15

    “अत्थिat·thi खोkho एतं,e·taṃ गहपति,ga·ha·pa·ti कथापाभतंka·thā·pā·bha·taṃ भगवन्तंbha·ga·van·taṃ दस्सनाय।das·sa·nā·ya

    “Atthi kho etaṁ, gahapati, kathāpābhataṁ bhagavantaṁ dassanāya.

    “Householder, we should see the Buddha about this matter.

16. 16

    आयाम,ā·yā·ma गहपति,ga·ha·pa·ti येनye·na भगवाbha·ga·vā तेनुपसङ्कमिस्साम;te·nu·pa·saṅ·ka·mis·sā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवतोbha·ga·va·to एतमत्थंe·ta·mat·thaṃ आरोचेस्साम।ā·ro·ces·sā·ma

    Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma.

    Come, let’s go to the Buddha and inform him about this.

17. 17

    यथाya·thā नोno भगवाbha·ga·vā ब्याकरिस्सतिbyā·ka·ris·sa·ti तथाta·thā नंnaṃ धारेस्सामा”ति।dhā·res·sā·mā

    Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

    As he answers, so we’ll remember it.”

18. 18

    “एवं,e·vaṃ भन्ते”तिbhan·te खोkho तपुस्सोta·pus·so गहपतिga·ha·pa·ti आयस्मतोā·yas·ma·to आनन्दस्सā·nan·das·sa पच्चस्सोसि।pac·cas·so·si

    “Evaṁ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi.

    “Yes, sir,” replied Tapussa.

19. 19

    अथa·tha खोkho आयस्माā·yas·mā आनन्दोā·nan·do तपुस्सेनta·pus·se·na गहपतिनाga·ha·pa·ti·nā सद्धिंsad·dhiṃ येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā आनन्दोā·nan·do भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

    Atha kho āyasmā ānando tapussena gahapatinā saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

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

20. 20

    “अयं,a·yaṃ भन्ते,bhan·te तपुस्सोta·pus·so गहपतिga·ha·pa·ti एवमाह:e·va·mā·ha

    “Ayaṁ, bhante, tapusso gahapati evamāha:

    (Pāli only)

21. 21

    ‘मयं,ma·yaṃ भन्तेbhan·te आनन्द,ā·nan·da गिहीgi·hī कामभोगिनोkā·ma·bho·gi·no कामारामाkā·mā·rā·mā कामरताkā·ma·ra·tā कामसम्मुदिता,kā·ma·sam·mu·di·tā तेसंte·saṃ नो,no भन्ते,bhan·te अम्हाकंam·hā·kaṃ गिहीनंgi·hī·naṃ कामभोगीनंkā·ma·bho·gī·naṃ कामारामानंkā·mā·rā·mā·naṃ कामरतानंkā·ma·ra·tā·naṃ कामसम्मुदितानंkā·ma·sam·mu·di·tā·naṃ पपातोpa·pā·to वियvi·ya खायति,khā·ya·ti यदिदंya·di·daṃ नेक्खम्मं’।nek·kham·maṃ

    ‘mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ’.

    (Pāli only)

22. 22

    सुतंsu·taṃ मेतं,me·taṃ भन्ते,bhan·te ‘इमस्मिंi·mas·miṃ धम्मविनयेdham·ma·vi·na·ye दहरानंda·ha·rā·naṃ दहरानंda·ha·rā·naṃ भिक्खूनंbhik·khū·naṃ नेक्खम्मेnek·kham·me चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

    (Pāli only)

23. 23

    तयिदं,ta·yi·daṃ भन्ते,bhan·te इमस्मिंi·mas·miṃ धम्मविनयेdham·ma·vi·na·ye भिक्खूनंbhik·khū·naṃ बहुनाba·hu·nā जनेनja·ne·na विसभागोvi·sa·bhā·go यदिदंya·di·daṃ नेक्खम्मन्’”ति।nek·kham·man

    Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo yadidaṁ nekkhamman’”ti.

    (Pāli only)

24. 24

    “एवमेतं,e·va·me·taṃ आनन्द,ā·nan·da एवमेतं,e·va·me·taṃ आनन्द।ā·nan·da

    “Evametaṁ, ānanda, evametaṁ, ānanda.

    “That’s so true, Ānanda! That’s so true!

25. 25

    मय्हम्पिmay·ham·pi खो,kho आनन्द,ā·nan·da पुब्बेवpub·be·va सम्बोधाsam·bo·dhā अनभिसम्बुद्धस्सa·na·bhi·sam·bud·dhas·sa बोधिसत्तस्सेवbo·dhi·sat·tas·se·va सतोsa·to एतदहोसि:e·ta·da·ho·si

    Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:

    Before my awakening—when I was still unawakened but intent on awakening—I too thought,

26. 26

    ‘साधुsā·dhu नेक्खम्मं,nek·kham·maṃ साधुsā·dhu पविवेको’ति।pa·vi·ve·ko

    ‘sādhu nekkhammaṁ, sādhu paviveko’ti.

    ‘Renunciation is good! Seclusion is good!’

27. 27

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da नेक्खम्मेnek·kham·me चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

    But my mind did not leap forth, gain confidence, settle down, and become decided in renunciation. I didn’t see it as peaceful.

28. 28

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

29. 29

    ‘कोko नुnu खोkho हेतुhe·tu कोko पच्चयो,pac·ca·yo येनye·na मेme नेक्खम्मेnek·kham·me चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

    ‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

    ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in renunciation? Why don’t I see it as peaceful?’

30. 30

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

31. 31

    ‘कामेसुkā·me·su खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca मेme अबहुलीकतो,a·ba·hu·lī·ka·to नेक्खम्मेnek·kham·me चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

    ‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṁso anadhigato, so ca me anāsevito.

    ‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that.

32. 32

    तस्माtas·mā मेme नेक्खम्मेnek·kham·me चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    Tasmā me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

    That’s why my mind does not leap forth, gain confidence, settle down, and become decided in renunciation. And it’s why I don’t see it as peaceful.’

33. 33

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

34. 34

    ‘सचेsa·ce खोkho अहंa·haṃ कामेसुkā·me·su आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ

    ‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ,

    ‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that.

35. 35

    ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme नेक्खम्मेnek·kham·me चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    ṭhānaṁ kho panetaṁ vijjati yaṁ me nekkhamme cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

    It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in renunciation. And I would see it as peaceful.’

36. 36

    सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na कामेसुkā·me·su आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिं,ba·hu·la·ma·kā·siṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

    So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ.

    And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that.

37. 37

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da नेक्खम्मेnek·kham·me चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

    Then my mind leapt forth, gained confidence, settled down, and became decided in renunciation. I saw it as peaceful.

38. 38

    सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da 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 विहरामि।vi·ha·rā·mi

    So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.

    And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

39. 39

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da इमिनाi·mi·nā विहारेनvi·hā·re·na विहरतोvi·ha·ra·to कामसहगताkā·ma·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

    Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    While I was in that meditation, perception and focus accompanied by sensual pleasures beset me, and that was an affliction for me.

40. 40

    सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da सुखिनोsu·khi·no दुक्खंduk·khaṃ उप्पज्जेय्यup·paj·jey·ya यावदेवyā·va·de·va आबाधाय;ā·bā·dhā·ya

    Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

    Suppose a happy person were to experience pain; that would be an affliction for them.

41. 41

    एवमेवस्सe·va·me·vas·sa मेme कामसहगताkā·ma·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

    evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    In the same way, when perception and focus accompanied by sensual pleasures beset me, that was an affliction for me.

42. 42

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

43. 43

    ‘यन्नूनाहंyan·nū·nā·haṃ वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति।vi·ha·rey·yan

    ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā …pe… 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?’

44. 44

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da अवितक्केa·vi·tak·ke चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

    But my mind did not leap forth, gain confidence, settle down, and become decided in not placing the mind. I didn’t see it as peaceful.

45. 45

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

46. 46

    ‘कोko नुnu खोkho हेतुhe·tu कोko पच्चयो,pac·ca·yo येनye·na मेme अवितक्केa·vi·tak·ke चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

    ‘ko nu kho hetu ko paccayo, yena me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

    ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in not placing the mind? Why don’t I see it as peaceful?’

47. 47

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

48. 48

    ‘वितक्केसुvi·tak·ke·su खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca मेme अबहुलीकतो,a·ba·hu·lī·ka·to अवितक्केa·vi·tak·ke चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

    ‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṁso anadhigato, so ca me anāsevito.

    ‘I haven’t seen the drawbacks of placing the mind, and so I haven’t cultivated that. I haven’t realized the benefits of not placing the mind, and so I haven’t developed that.

49. 49

    तस्माtas·mā मेme अवितक्केa·vi·tak·ke चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    Tasmā me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

    That’s why my mind does not leap forth, gain confidence, settle down, and become decided in not placing the mind. And it’s why I don’t see it as peaceful.’

50. 50

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

51. 51

    ‘सचेsa·ce खोkho अहंa·haṃ वितक्केसुvi·tak·ke·su आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ अवितक्केa·vi·tak·ke आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme अवितक्केa·vi·tak·ke चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    ‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

    ‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in not placing the mind. And I would see it as peaceful.’

52. 52

    सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na वितक्केसुvi·tak·ke·su आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिं,ba·hu·la·ma·kā·siṃ अवितक्केa·vi·tak·ke आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

    So kho ahaṁ, ānanda, aparena samayena vitakkesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, avitakke ānisaṁsaṁ adhigamma tamāseviṁ.

    And so, after some time, I saw the drawbacks of placing the mind and cultivated that, and I realized the benefits of not placing the mind and developed that.

53. 53

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da अवितक्केa·vi·tak·ke चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, avitakke cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

    Then my mind did leap forth, gain confidence, settle down, and become decided in not placing the mind. I saw it as peaceful.

54. 54

    सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामि।vi·ha·rā·mi

    So kho ahaṁ, ānanda, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi.

    And so, as the placing of the mind and keeping it connected were stilled … I entered and remained in the second absorption.

55. 55

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da इमिनाi·mi·nā विहारेनvi·hā·re·na विहरतोvi·ha·ra·to वितक्कसहगताvi·tak·ka·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

    Tassa mayhaṁ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    While I was in that meditation, perception and focus accompanied by placing the mind beset me, and that was an affliction for me.

56. 56

    सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da सुखिनोsu·khi·no दुक्खंduk·khaṃ उप्पज्जेय्यup·paj·jey·ya यावदेवyā·va·de·va आबाधाय;ā·bā·dhā·ya

    Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

    Suppose a happy person were to experience pain; that would be an affliction for them.

57. 57

    एवमेवस्सe·va·me·vas·sa मेme वितक्कसहगताvi·tak·ka·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

    evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    In the same way, when perception and focus accompanied by placing the mind and keeping it connected beset me, that was an affliction for me.

58. 58

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

59. 59

    ‘यन्नूनाहंyan·nū·nā·haṃ पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरेय्यंvi·ha·rey·yaṃ सतोsa·to चca सम्पजानोsam·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”?’

60. 60

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da निप्पीतिकेnip·pī·ti·ke चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

    But my mind did not leap forth, gain confidence, settle down, and become decided in freedom from rapture. I didn’t see it as peaceful.

61. 61

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

62. 62

    ‘कोko नुnu खोkho हेतुhe·tu कोko पच्चयो,pac·ca·yo येनye·na मेme निप्पीतिकेnip·pī·ti·ke चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

    ‘ko nu kho hetu ko paccayo, yena me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

    ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in freedom from rapture? Why don’t I see it as peaceful?’

63. 63

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

64. 64

    ‘पीतियाpī·ti·yā खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca मेme अबहुलीकतो,a·ba·hu·lī·ka·to निप्पीतिकेnip·pī·ti·ke चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

    ‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṁso anadhigato, so ca me anāsevito.

    ‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that.

65. 65

    तस्माtas·mā मेme निप्पीतिकेnip·pī·ti·ke चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    Tasmā me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

    That’s why my mind does not leap forth, gain confidence, settle down, and become decided in freedom from rapture. And it’s why I don’t see it as peaceful.’

66. 66

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

67. 67

    ‘सचेsa·ce खोkho अहंa·haṃ पीतियाpī·ti·yā आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ निप्पीतिकेnip·pī·ti·ke आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme निप्पीतिकेnip·pī·ti·ke चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    ‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

    ‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being free from rapture. And I would see it as peaceful.’

68. 68

    सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na पीतियाpī·ti·yā आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिं,ba·hu·la·ma·kā·siṃ निप्पीतिकेnip·pī·ti·ke आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

    So kho ahaṁ, ānanda, aparena samayena pītiyā ādīnavaṁ disvā taṁ bahulamakāsiṁ, nippītike ānisaṁsaṁ adhigamma tamāseviṁ.

    And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that.

69. 69

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da निप्पीतिकेnip·pī·ti·ke चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, nippītike cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

    Then my mind leapt forth, gained confidence, settled down, and became decided in freedom from rapture. I saw it as peaceful.

70. 70

    सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da पीतियाpī·ti·yā चca विरागाvi·rā·gā …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामि।vi·ha·rā·mi

    So kho ahaṁ, ānanda, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi.

    And so, with the fading away of rapture … I entered and remained in the third absorption.

71. 71

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da इमिनाi·mi·nā विहारेनvi·hā·re·na विहरतोvi·ha·ra·to पीतिसहगताpī·ti·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

    Tassa mayhaṁ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    While I was in that meditation, perception and focus accompanied by rapture beset me, and that was an affliction for me.

72. 72

    सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da सुखिनोsu·khi·no दुक्खंduk·khaṃ उप्पज्जेय्यup·paj·jey·ya यावदेवyā·va·de·va आबाधाय;ā·bā·dhā·ya

    Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

    Suppose a happy person were to experience pain; that would be an affliction for them.

73. 73

    एवमेवस्सe·va·me·vas·sa मेme पीतिसहगताpī·ti·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

    evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    In the same way, when perception and focus accompanied by rapture beset me, that was an affliction for me.

74. 74

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

75. 75

    ‘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?’

76. 76

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da अदुक्खमसुखेa·duk·kha·ma·su·khe चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

    But my mind did not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. I didn’t see it as peaceful.

77. 77

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

78. 78

    ‘कोko नुnu खोkho हेतुhe·tu कोko पच्चयो,pac·ca·yo येनye·na मेme अदुक्खमसुखेa·duk·kha·ma·su·khe चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

    ‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

    ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain? Why don’t I see it as peaceful?’

79. 79

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

80. 80

    ‘उपेक्खासुखेu·pek·khā·su·khe खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca मेme अबहुलीकतो,a·ba·hu·lī·ka·to अदुक्खमसुखेa·duk·kha·ma·su·khe चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

    ‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṁso anadhigato, so ca me anāsevito.

    ‘I haven’t seen the drawbacks of bliss with equanimity, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that.

81. 81

    तस्माtas·mā मेme अदुक्खमसुखेa·duk·kha·ma·su·khe चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    Tasmā me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

    That’s why my mind does not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And it’s why I don’t see it as peaceful.’

82. 82

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

83. 83

    ‘सचेsa·ce खोkho अहंa·haṃ उपेक्खासुखेu·pek·khā·su·khe आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ अदुक्खमसुखेa·duk·kha·ma·su·khe आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme अदुक्खमसुखेa·duk·kha·ma·su·khe चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    ‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

    ‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And I would see it as peaceful.’

84. 84

    सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na उपेक्खासुखेu·pek·khā·su·khe आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिंba·hu·la·ma·kā·siṃ अदुक्खमसुखेa·duk·kha·ma·su·khe आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

    So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ.

    And so, after some time, I saw the drawbacks of bliss with equanimity and cultivated that, and I realized the benefits of being without pleasure and pain and developed that.

85. 85

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da अदुक्खमसुखेa·duk·kha·ma·su·khe चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

    Then my mind did leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. I saw it as peaceful.

86. 86

    सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da सुखस्सsu·khas·sa चca पहानाpa·hā·nā …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामि।vi·ha·rā·mi

    So kho ahaṁ, ānanda, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.

    And so, giving up pleasure and pain … I entered and remained in the fourth absorption.

87. 87

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da इमिनाi·mi·nā विहारेनvi·hā·re·na विहरतोvi·ha·ra·to उपेक्खासहगताu·pek·khā·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

    Tassa mayhaṁ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    While I was in that meditation, perception and focus accompanied by bliss with equanimity beset me, and that was an affliction for me.

88. 88

    सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da सुखिनोsu·khi·no दुक्खंduk·khaṃ उप्पज्जेय्यup·paj·jey·ya यावदेवyā·va·de·va आबाधाय;ā·bā·dhā·ya

    Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

    Suppose a happy person were to experience pain; that would be an affliction for them.

89. 89

    एवमेवस्सe·va·me·vas·sa मेme उपेक्खासहगताu·pek·khā·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

    evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

    In the same way, when perception and focus accompanied by bliss with equanimity beset me, that was an affliction for me.

90. 90

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

91. 91

    ‘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 आकासो”तिā·kā·so 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 ākāso”ti 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?’

92. 92

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

    Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

    But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. I didn’t see it as peaceful.

93. 93

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

94. 94

    ‘कोko नुnu खोkho हेतुhe·tu कोko पच्चयो,pac·ca·yo येनye·na मेme आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

    ‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

    ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of infinite space? Why don’t I see it as peaceful?’

95. 95

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

96. 96

    ‘रूपेसुrū·pe·su खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca अबहुलीकतो,a·ba·hu·lī·ka·to आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

    ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito.

    ‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that.

97. 97

    तस्माtas·mā मेme आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    Tasmā me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

    That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. And it’s why I don’t see it as peaceful.’

98. 98

    तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

    Tassa mayhaṁ, ānanda, etadahosi:

    Then I thought,

99. 99

    ‘सचेsa·ce खोkho अहंa·haṃ रूपेसुrū·pe·su आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

    ‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

    ‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. And I would see it as peaceful.’

100. 100

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na रूपेसुrū·pe·su आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिं,ba·hu·la·ma·kā·siṃ आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

     So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ.

     And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that.

101. 101

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

     Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of infinite space. I saw it as peaceful.

102. 102

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da 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 विहरामि।vi·ha·rā·mi

     So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi.

     And so, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space.

103. 103

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da इमिनाi·mi·nā विहारेनvi·hā·re·na विहरतोvi·ha·ra·to रूपसहगताrū·pa·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

     Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

     While I was in that meditation, perception and focus accompanied by forms beset me, and that was an affliction for me.

104. 104

     सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da सुखिनोsu·khi·no दुक्खंduk·khaṃ उप्पज्जेय्यup·paj·jey·ya यावदेवyā·va·de·va आबाधाय;ā·bā·dhā·ya

     Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

     Suppose a happy person were to experience pain; that would be an affliction for them.

105. 105

     एवमेवस्सe·va·me·vas·sa मेme रूपसहगताrū·pa·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

     evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

     In the same way, when perception and focus accompanied by forms beset me, that was an affliction for me.

106. 106

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

107. 107

     ‘यन्नूनाहंyan·nū·nā·haṃ 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 विहरेय्यन्’ति।vi·ha·rey·yan

     ‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti 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?’

108. 108

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

     But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. I didn’t see it as peaceful.

109. 109

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

110. 110

     ‘कोko नुnu खोkho हेतुhe·tu कोko पच्चयो,pac·ca·yo येनye·na मेme विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

     ‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

     ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness? Why don’t I see it as peaceful?’

111. 111

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

112. 112

     ‘आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca अबहुलीकतो,a·ba·hu·lī·ka·to विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

     ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito.

     ‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that.

113. 113

     तस्माtas·mā मेme विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

     Tasmā me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

     That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. And it’s why I don’t see it as peaceful.’

114. 114

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

115. 115

     ‘सचेsa·ce खोkho अहंa·haṃ आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

     ‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

     ‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. And I would see it as peaceful.’

116. 116

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिं,ba·hu·la·ma·kā·siṃ विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

     So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ.

     And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that.

117. 117

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

     Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of infinite consciousness. I saw it as peaceful.

118. 118

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da 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 विहरामि।vi·ha·rā·mi

     So kho ahaṁ, ānanda, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi.

     And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness.

119. 119

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da इमिनाi·mi·nā विहारेनvi·hā·re·na विहरतोvi·ha·ra·to आकासानञ्चायतनसहगताā·kā·sā·nañ·cā·ya·ta·na·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

     Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

     While I was in that meditation, perception and focus accompanied by the dimension of infinite space beset me, and that was an affliction for me.

120. 120

     सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da सुखिनोsu·khi·no दुक्खंduk·khaṃ उप्पज्जेय्यup·paj·jey·ya यावदेवyā·va·de·va आबाधाय;ā·bā·dhā·ya

     Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

     Suppose a happy person were to experience pain; that would be an affliction for them.

121. 121

     एवमेवस्सe·va·me·vas·sa मेme आकासानञ्चायतनसहगताā·kā·sā·nañ·cā·ya·ta·na·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

     evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

     In the same way, when perception and focus accompanied by the dimension of infinite space beset me, that was an affliction for me.

122. 122

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

123. 123

     ‘यन्नूनाहंyan·nū·nā·haṃ 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 विहरेय्यन्’ति।vi·ha·rey·yan

     ‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti 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?’

124. 124

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

     But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. I didn’t see it as peaceful.

125. 125

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

126. 126

     ‘कोko नुnu खोkho हेतुhe·tu कोko पच्चयो,pac·ca·yo येनye·na मेme आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

     ‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

     ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness? Why don’t I see it as peaceful?’

127. 127

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

128. 128

     ‘विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca मेme अबहुलीकतो,a·ba·hu·lī·ka·to आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

     ‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito.

     ‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that.

129. 129

     तस्माtas·mā मेme आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

     Tasmā me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

     That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And it’s why I don’t see it as peaceful.’

130. 130

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

131. 131

     ‘सचेsa·ce खोkho अहंa·haṃ विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

     ‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

     ‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And I would see it as peaceful.’

132. 132

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिं,ba·hu·la·ma·kā·siṃ आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

     So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ.

     And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that.

133. 133

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

     Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of nothingness. I saw it as peaceful.

134. 134

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da 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 विहरामि।vi·ha·rā·mi

     So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi.

     And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness.

135. 135

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da इमिनाi·mi·nā विहारेनvi·hā·re·na विहरतोvi·ha·ra·to विञ्ञाणञ्चायतनसहगताviñ·ñā·ṇañ·cā·ya·ta·na·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

     Tassa mayhaṁ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

     While I was in that meditation, perception and focus accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me.

136. 136

     सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da सुखिनोsu·khi·no दुक्खंduk·khaṃ उप्पज्जेय्यup·paj·jey·ya यावदेवyā·va·de·va आबाधाय;ā·bā·dhā·ya

     Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

     Suppose a happy person were to experience pain; that would be an affliction for them.

137. 137

     एवमेवस्सe·va·me·vas·sa मेme विञ्ञाणञ्चायतनसहगताviñ·ñā·ṇañ·cā·ya·ta·na·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

     evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

     In the same way, when perception and focus accompanied by the dimension of infinite consciousness beset me, that was an affliction for me.

138. 138

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

139. 139

     ‘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?’

140. 140

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

     But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. I didn’t see it as peaceful.

141. 141

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

142. 142

     ‘कोko नुnu खोkho हेतुhe·tu कोko पच्चयो,pac·ca·yo येनye·na मेme नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

     ‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

     ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception? Why don’t I see it as peaceful?’

143. 143

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

144. 144

     ‘आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca मेme अबहुलीकतो,a·ba·hu·lī·ka·to नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

     ‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito.

     ‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that.

145. 145

     तस्माtas·mā मेme नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

     Tasmā me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

     That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And it’s why I don’t see it as peaceful.’

146. 146

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

147. 147

     ‘सचेsa·ce खोkho अहंa·haṃ आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

     ‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

     ‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And I would see it as peaceful.’

148. 148

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिं,ba·hu·la·ma·kā·siṃ नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

     So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ.

     And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that.

149. 149

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

     Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of neither perception nor non-perception. I saw it as peaceful.

150. 150

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da 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 विहरामि।vi·ha·rā·mi

     So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi.

     And so, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception.

151. 151

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da इमिनाi·mi·nā विहारेनvi·hā·re·na विहरतोvi·ha·ra·to आकिञ्चञ्ञायतनसहगताā·kiñ·cañ·ñā·ya·ta·na·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

     Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

     While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me, and that was an affliction for me.

152. 152

     सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da सुखिनोsu·khi·no दुक्खंduk·khaṃ उप्पज्जेय्यup·paj·jey·ya यावदेवyā·va·de·va आबाधाय;ā·bā·dhā·ya

     Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

     Suppose a happy person were to experience pain; that would be an affliction for them.

153. 153

     एवमेवस्सe·va·me·vas·sa मेme आकिञ्चञ्ञायतनसहगताā·kiñ·cañ·ñā·ya·ta·na·sa·ha·ga·tā सञ्ञामनसिकाराsañ·ñā·ma·na·si·kā·rā समुदाचरन्ति।sa·mu·dā·ca·ran·ti स्वस्सsvas·sa मेme होतिho·ti आबाधो।ā·bā·dho

     evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

     In the same way, when perception and focus accompanied by the dimension of nothingness beset me, that was an affliction for me.

154. 154

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

155. 155

     ‘यन्नूनाहंyan·nū·nā·haṃ 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 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?’

156. 156

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da सञ्ञावेदयितनिरोधेsañ·ñā·ve·da·yi·ta·ni·ro·dhe चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.

     But my mind did not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. I didn’t see it as peaceful.

157. 157

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

158. 158

     ‘कोko नुnu खोkho हेतु,he·tu कोko पच्चयो,pac·ca·yo येनye·na मेme सञ्ञावेदयितनिरोधेsañ·ñā·ve·da·yi·ta·ni·ro·dhe चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’?pas·sa·to

     ‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?

     ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling? Why don’t I see it as peaceful?’

159. 159

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

160. 160

     ‘नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne खोkho मेme आदीनवोā·dī·na·vo अदिट्ठो,a·diṭ·ṭho सोso चca मेme अबहुलीकतो,a·ba·hu·lī·ka·to सञ्ञावेदयितनिरोधेsañ·ñā·ve·da·yi·ta·ni·ro·dhe चca आनिसंसोā·ni·saṃ·so अनधिगतो,a·na·dhi·ga·to सोso चca मेme अनासेवितो।a·nā·se·vi·to

     ‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṁso anadhigato, so ca me anāsevito.

     ‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that.

161. 161

     तस्माtas·mā मेme सञ्ञावेदयितनिरोधेsañ·ñā·ve·da·yi·ta·ni·ro·dhe चित्तंcit·taṃ नna पक्खन्दतिpak·khan·da·ti नप्पसीदतिnap·pa·sī·da·ti नna सन्तिट्ठतिsan·tiṭ·ṭha·ti नna विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

     Tasmā me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

     That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And it’s why I don’t see it as peaceful.’

162. 162

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

     Tassa mayhaṁ, ānanda, etadahosi:

     Then I thought,

163. 163

     ‘सचेsa·ce खोkho अहंa·haṃ नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलंba·hu·laṃ करेय्यं,ka·rey·yaṃ सञ्ञावेदयितनिरोधेsañ·ñā·ve·da·yi·ta·ni·ro·dhe आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेवेय्यं,ta·mā·se·vey·yaṃ ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जतिvij·ja·ti यंyaṃ मेme सञ्ञावेदयितनिरोधेsañ·ñā·ve·da·yi·ta·ni·ro·dhe चित्तंcit·taṃ पक्खन्देय्यpak·khan·dey·ya पसीदेय्यpa·sī·dey·ya सन्तिट्ठेय्यsan·tiṭ·ṭhey·ya विमुच्चेय्यvi·muc·cey·ya एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो’।pas·sa·to

     ‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.

     ‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And I would see it as peaceful.’

164. 164

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da अपरेनa·pa·re·na समयेनsa·ma·ye·na नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne आदीनवंā·dī·na·vaṃ दिस्वाdis·vā तंtaṃ बहुलमकासिं,ba·hu·la·ma·kā·siṃ सञ्ञावेदयितनिरोधेsañ·ñā·ve·da·yi·ta·ni·ro·dhe आनिसंसंā·ni·saṃ·saṃ अधिगम्मa·dhi·gam·ma तमासेविं।ta·mā·se·viṃ

     So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ.

     And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that.

165. 165

     तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da सञ्ञावेदयितनिरोधेsañ·ñā·ve·da·yi·ta·ni·ro·dhe चित्तंcit·taṃ पक्खन्दतिpak·khan·da·ti पसीदतिpa·sī·da·ti सन्तिट्ठतिsan·tiṭ·ṭha·ti विमुच्चतिvi·muc·ca·ti एतंe·taṃ सन्तन्तिsan·tan·ti पस्सतो।pas·sa·to

     Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

     Then my mind did leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. I saw it as peaceful.

166. 166

     सोso खोkho अहं,a·haṃ आनन्द,ā·nan·da 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 विहरामि,vi·ha·rā·mi पञ्ञायpañ·ñā·ya चca मेme दिस्वाdis·vā आसवाā·sa·vā परिक्खयंpa·rik·kha·yaṃ अगमंसु।a·ga·maṃ·su

     So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.

     And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.

167. 167

     यावकीवञ्चाहं,yā·va·kī·vañ·cā·haṃ आनन्द,ā·nan·da इमाi·mā नवna·va अनुपुब्बविहारसमापत्तियोa·nu·pub·ba·vi·hā·ra·sa·mā·pat·ti·yo नna एवंe·vaṃ अनुलोमपटिलोमंa·nu·lo·ma·pa·ṭi·lo·maṃ समापज्जिम्पिsa·mā·paj·jim·pi वुट्ठहिम्पि,vuṭ·ṭha·him·pi नेवne·va तावाहं,tā·vā·haṃ आनन्द,ā·nan·da सदेवकेsa·de·va·ke लोकेlo·ke समारकेsa·mā·ra·ke सब्रह्मकेsab·rah·ma·ke सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya ‘अनुत्तरंa·nut·ta·raṃ सम्मासम्बोधिंsam·mā·sam·bo·dhiṃ अभिसम्बुद्धो’तिa·bhi·sam·bud·dho पच्चञ्ञासिं।pac·cañ·ñā·siṃ

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

     As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

168. 168

     यतोya·to चca खोkho अहं,a·haṃ आनन्द,ā·nan·da इमाi·mā नवna·va अनुपुब्बविहारसमापत्तियोa·nu·pub·ba·vi·hā·ra·sa·mā·pat·ti·yo एवंe·vaṃ अनुलोमपटिलोमंa·nu·lo·ma·pa·ṭi·lo·maṃ समापज्जिम्पिsa·mā·paj·jim·pi वुट्ठहिम्पि,vuṭ·ṭha·him·pi अथाहं,a·thā·haṃ आनन्द,ā·nan·da सदेवकेsa·de·va·ke लोकेlo·ke समारकेsa·mā·ra·ke सब्रह्मकेsab·rah·ma·ke सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya ‘अनुत्तरंa·nut·ta·raṃ सम्मासम्बोधिंsam·mā·sam·bo·dhiṃ अभिसम्बुद्धो’तिa·bhi·sam·bud·dho पच्चञ्ञासिं।pac·cañ·ñā·siṃ

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

     But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

169. 169

     ञाणञ्चñā·ṇañ·ca पनpa·na मेme दस्सनंdas·sa·naṃ उदपादि:u·da·pā·di

     Ñāṇañca pana me dassanaṁ udapādi:

     Knowledge and vision arose in me:

170. 170

     ‘अकुप्पाa·kup·pā मेme चेतोविमुत्ति,ce·to·vi·mut·ti अयमन्तिमाa·ya·man·ti·mā जाति,jā·ti नत्थिnat·thi दानिdā·ni पुनब्भवो’”ति।pu·nab·bha·vo

     ‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

     ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

171. 171

     दसमं।da·sa·maṃ

     Dasamaṁ.

     (Pāli only)

172. 172

     महावग्गोma·hā·vag·go चतुत्थो।ca·tut·tho

     Mahāvaggo catuttho.

     (Pāli only)

173. 173

     तस्सुद्दानंtas·sud·dā·naṃ

     Tassuddānaṁ

     (Pāli only)

174. 174

     द्वेdve विहाराvi·hā·rā चca निब्बानं,nib·bā·naṃ

     Dve vihārā ca nibbānaṁ,

     (Pāli only)

175. 175

     गावीgā·vī झानेनjhā·ne·na पञ्चमं;pañ·ca·maṃ

     gāvī jhānena pañcamaṁ;

     (Pāli only)

176. 176

     आनन्दोā·nan·do ब्राह्मणाbrāh·ma·ṇā देवो,de·vo

     Ānando brāhmaṇā devo,

     (Pāli only)

177. 177

     नागेनnā·ge·na तपुस्सेनta·pus·se·na चाति।cā·ti

     nāgena tapussena cāti.

     (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.