Aṅguttara Nikāya 9.41 4.

Tapussa Sutta

Mahāvagga Tapussasutta Ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo.

At one time, the Blessed One was dwelling among the Mallas, in a town of the Mallas called Uruvelakappa.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya uruvelakappaṁ piṇḍāya pāvisi.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Uruvelakappa for alms.

Uruvelakappe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti.

After wandering for alms in Uruvelakappa and after the meal, on his return from the alms round, he addressed the Venerable Ananda: Ananda, stay here until I enter the great forest for the day's abiding.

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

Yes, lord, Venerable Ananda replied.

Atha kho bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

Then the Blessed One entered the great forest and sat down at the foot of a certain tree for the day's abiding.

Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi.

Then the householder Tapussa approached Venerable Ananda; having approached, he paid homage to Venerable Ananda and sat down to one side.

Ekamantaṁ nisinno kho tapusso gahapati āyasmantaṁ ānandaṁ etadavoca: “Mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. Tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ.

While sitting to one side, the householder Tapussa said to Venerable Ananda: We, venerable Ananda, are householders who indulge in sensual pleasures, delight in sensual pleasures, enjoy sensual pleasures, and rejoice in sensual pleasures. For us, it seems like a downfall, the thought of renunciation.

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

We have heard, venerable sir, that in this Dhamma and Discipline, young disciples minds leap up, become confident, steady, and liberated in renunciation.

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

It seems, venerable sir, that there is a great distinction among disciples in this Dhamma and Discipline regarding renunciation.

“Atthi kho etaṁ, gahapati, kathāpābhataṁ bhagavantaṁ dassanāya.

There is a matter to be brought up with the Blessed One.

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

Let us go to the Blessed One and, after paying homage to him, we will present this matter.

Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

As the Blessed One explains to us, so shall we remember it.

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

Yes, venerable sir, the householder Tapussa replied.

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

Then Venerable Ananda, together with the householder Tapussa, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “Ayaṁ, bhante, tapusso gahapati evamāha: ‘mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ’. Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

While sitting to one side, Venerable Ananda said to the Blessed One: This householder Tapussa says: We are householders who indulge in sensual pleasures... It seems like a downfall, the thought of renunciation.

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

We have heard that in this Dhamma and Discipline, young disciples minds leap up... regarding renunciation.

“Evametaṁ, ānanda, evametaṁ, ānanda.

It is so, Ananda, it is so.

Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘sādhu nekkhammaṁ, sādhu paviveko’ti.

Even before my Enlightenment, when I was still an unenlightened Bodhisatta, I thought: Renunciation is good, solitude is good.

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

But my mind did not leap up at renunciation, did not become confident, steady, or liberated, although I saw it as peaceful.

Tassa mayhaṁ, ānanda, etadahosi: ‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Tassa mayhaṁ, ānanda, etadahosi: ‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṁso anadhigato, so ca me anāsevito. Tasmā me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.

I thought: What is the cause and condition why my mind does not leap up at renunciation? It occurred to me: I have not seen the danger in sensual pleasures and have not cultivated it; I have not realized the benefit of renunciation and have not cultivated it. That's why my mind does not leap up at renunciation.

It occurred to me: If I saw the danger in sensual pleasures and cultivated it, and if I realized the benefit of renunciation and cultivated it, there is a possibility that my mind would leap up at renunciation.

Tassa mayhaṁ, ānanda, etadahosi: ‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nekkhamme cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.

Later, having seen the danger in sensual pleasures and cultivated it, and having realized the benefit of renunciation and cultivated it, my mind leaped up at renunciation, became confident, steady, and liberated, seeing it as peaceful. Then, secluded from sensual pleasures... I entered and dwelled in the first jhāna...

Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti.

While I was dwelling in this way, perceptions and attentions accompanied by sensual pleasures beset me.

Svassa me hoti ābādho.

It was an affliction for me...

Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Just as pain would arise for a happy person leading to affliction, so too perceptions and attentions accompanied by sensual pleasures beset me.

Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā …pe…

It occurred to me: What if I were to dwell without directed and sustained attention...

dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.

and enter and dwell in the second jhāna?

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

But my mind did not leap up at the absence of directed and sustained attention, did not become confident, steady, or liberated, seeing it as peaceful.

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

At that time, Ananda, it occurred to me: What is the reason, what is the condition, that my mind does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?

Tassa mayhaṁ, ānanda, etadahosi: ‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṁso anadhigato, so ca me anāsevito.

It occurred to me, Ananda, that I have not seen the danger in thoughts, and that has not been much practiced by me; the benefit in non-thought has not been realized by me, and that has not been cultivated by me.

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

Therefore, my mind does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.

Tassa mayhaṁ, ānanda, etadahosi: ‘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’.

It occurred to me, Ananda, that If I were to see the danger in thoughts and cultivate that more, and having realized the benefit in non-thought, were to cultivate that, there is a possibility that my mind would leap towards, become serene, become settled, become liberated in seeing this peace.

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

So, Ananda, after some time, having seen the danger in thoughts and having cultivated that more, and having realized the benefit in non-thought, I cultivated that.

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

My mind, Ananda, leapt towards, became serene, became settled, became liberated in seeing this peace.

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

Thus, Ananda, with the subsiding of directed and sustained attention, I entered and dwelled in the second jhana.

Tassa mayhaṁ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.

While dwelling in this state, Ananda, thoughts accompanied by perception and attention arise in me.

Svassa me hoti ābādho.

This causes me discomfort.

Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti.

Just as, Ananda, discomfort would arise for a happy person; similarly, thoughts accompanied by perception and attention arise in me.

Svassa me hoti ābādho.

This causes me discomfort.

Tassa mayhaṁ, ānanda, etadahosi: ‘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.

It occurred to me, Ananda, What if I were to dwell detached from pleasure, with equanimity, mindful and fully aware, experiencing bodily happiness as the noble ones describe: equanimous, mindful, dwelling happily: entering and dwelling in the third jhana?

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

My mind, Ananda, in the absence of pīti, does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.

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

It occurred to me, Ananda, What is the reason, what is the condition, that my mind in the absence of pīti does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?

Tassa mayhaṁ, ānanda, etadahosi: ‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṁso anadhigato, so ca me anāsevito.

It occurred to me, Ananda, that I have not seen the danger in pleasure, and that has not been much practiced by me; the benefit in the absence of pīti has not been realized by me, and that has not been cultivated by me.

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

Therefore, my mind in the absence of pīti does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.

Tassa mayhaṁ, ānanda, etadahosi: ‘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’.

It occurred to me, Ananda, that If I were to see the danger in pleasure and cultivate that more, and having realized the benefit in the absence of pīti, were to cultivate that, there is a possibility that my mind in the absence of pīti would leap towards, become serene, become settled, become liberated in seeing this peace.

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

So, Ananda, after some time, having seen the danger in pleasure and having cultivated that more, and having realized the benefit in the absence of pīti, I cultivated that.

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

My mind, Ananda, in the absence of pīti, leapt towards, became serene, became settled, became liberated in seeing this peace.

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

Thus, Ananda, detached from pleasure, with the fading of joy, I entered and dwelled in the third jhana.

Tassa mayhaṁ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti.

While dwelling in this state, Ananda, perceptions and attentions accompanied by pleasure arise in me.

Svassa me hoti ābādho.

This causes me discomfort.

Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me pītisahagatā saññāmanasikārā samudācaranti.

Just as, Ananda, discomfort would arise for a happy person; similarly, perceptions and attentions accompanied by pleasure arise in me.

Svassa me hoti ābādho.

This causes me discomfort.

Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.

It occurred to me, Ananda, What if I were to abandon both pleasure and pain, and the previous joy and grief, enter and dwell in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity?

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

My mind, Ananda, in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.

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

It occurred to me, Ananda, What is the reason, what is the condition, that my mind in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?

Tassa mayhaṁ, ānanda, etadahosi: ‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṁso anadhigato, so ca me anāsevito.

It occurred to me, Ananda, that I have not seen the danger in the happiness of equanimity, and that has not been much practiced by me; the benefit in neither-painful-nor-pleasant has not been realized by me, and that has not been cultivated by me.

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

Therefore, my mind in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.

Tassa mayhaṁ, ānanda, etadahosi: ‘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’.

It occurred to me, Ananda, that If I were to see the danger in the happiness of equanimity and cultivate that more, and having realized the benefit in neither-painful-nor-pleasant, were to cultivate that, there is a possibility that my mind in neither-painful-nor-pleasant would leap towards, become serene, become settled, become liberated in seeing this peace.

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

So, Ananda, after some time, having seen the danger in the happiness of equanimity and having cultivated that more, and having realized the benefit in neither-painful-nor-pleasant, I cultivated that.

Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. So kho ahaṁ, ānanda, sukhassa ca pahānā …pe…

Having attained the benefit of neither-painful-nor-pleasant feeling, I pursued it. My mind, Ānanda, inclines, settles, becomes concentrated, and is liberated in attending this peaceful state.

catutthaṁ jhānaṁ upasampajja viharāmi.

Thus, Ānanda, having abandoned pleasure...

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

I dwell in the fourth jhāna. While dwelling in this state, equanimous perception and attention arise in me, causing me discomfort.

Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, equanimous perception and attention arise in me, causing me discomfort.

Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.

It occurred to me, Ānanda: What if I were to completely transcend perceptions of form, overcome resistance perceptions, and not pay attention to perceptions of diversity, and dwell in the realm of infinite space?

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

In the realm of infinite space, my mind does not incline, settle, become concentrated, nor is it liberated in attending this peaceful state.

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

It occurred to me, Ānanda: What is the reason, what is the condition, why my mind does not incline, settle, become concentrated, nor is it liberated in attending this peaceful state in the realm of infinite space?

Tassa mayhaṁ, ānanda, etadahosi: ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito.

It occurred to me, Ānanda: The danger in forms was not seen by me, nor was it frequently practiced, and the benefit in the realm of infinite space was not attained, nor was it pursued by me.

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

Therefore, my mind does not incline, settle, become concentrated, nor is it liberated in attending this peaceful state in the realm of infinite space.

Tassa mayhaṁ, ānanda, etadahosi: ‘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’.

It occurred to me, Ānanda: If I were to see the danger in forms and practice it frequently, and attain and pursue the benefit in the realm of infinite space, there is a possibility that my mind would incline, settle, become concentrated, and be liberated in attending this peaceful state.

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

Thus, Ānanda, after some time, having seen the danger in forms and practiced it frequently, I attained and pursued the benefit in the realm of infinite space.

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

My mind, Ānanda, in the realm of infinite space, inclines, settles, becomes concentrated, and is liberated in attending this peaceful state.

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

Thus, Ānanda, having completely transcended perceptions of form, overcome resistance perceptions, and not paying attention to perceptions of diversity, I dwell in the realm of infinite space.

Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti.

While dwelling in this state, perceptions and attention accompanied by form arise in me, causing me discomfort.

Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, perceptions and attention accompanied by form arise in me, causing me discomfort.

Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.

It occurred to me, Ānanda: What if I were to completely transcend the realm of infinite space and dwell in the realm of infinite consciousness?

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

In the realm of infinite consciousness, my mind does not incline, settle, become concentrated, nor is it liberated in attending this peaceful state.

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

It occurred to me, Ānanda: What is the reason, what is the condition, why my mind does not incline, settle, become concentrated, nor is it liberated in attending this peaceful state in the realm of infinite consciousness?

Tassa mayhaṁ, ānanda, etadahosi: ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito.

It occurred to me, Ānanda: The danger in the realm of infinite space was not seen by me, nor was it frequently practiced, and the benefit in the realm of infinite consciousness was not attained, nor was it pursued by me.

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

Therefore, my mind does not incline, settle, become concentrated, nor is it liberated in attending this peaceful state in the realm of infinite consciousness.

Tassa mayhaṁ, ānanda, etadahosi: ‘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’.

It occurred to me, Ānanda: If I were to see the danger in the realm of infinite space and practice it frequently, and attain and pursue the benefit in the realm of infinite consciousness, there is a possibility that my mind would incline, settle, become concentrated, and be liberated in attending this peaceful state.

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

Thus, Ānanda, after some time, having seen the danger in the realm of infinite space and practiced it frequently, I attained and pursued the benefit in the realm of infinite consciousness.

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

My mind, Ānanda, in the realm of infinite consciousness, inclines, settles, becomes concentrated, and is liberated in attending this peaceful state.

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

Thus, Ānanda, having completely transcended the realm of infinite space, I dwell in the realm of infinite consciousness.

Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti.

While dwelling in this state, perceptions and attention accompanied by the realm of infinite space arise in me, causing me discomfort.

Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, perceptions and attention accompanied by the realm of infinite space arise in me, causing me discomfort.

Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.

It occurred to me, Ānanda: What if I were to completely transcend the realm of infinite consciousness and dwell in the realm of nothingness?

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

I would dwell having surpassed it, Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the realm of nothingness, seeing it as peaceful.

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

Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the realm of nothingness, seeing it as peaceful?

Tassa mayhaṁ, ānanda, etadahosi: ‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito.

Ananda, it occurred to me, the danger in the base of consciousness was not seen by me, and it was not much practiced by me, the benefit in the realm of nothingness was not attained, and it was not cultivated by me.

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

Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the realm of nothingness, seeing it as peaceful.

Tassa mayhaṁ, ānanda, etadahosi: ‘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’.

Ananda, it occurred to me, If I were to see the danger in the base of consciousness and practice it frequently, and if I were to attain the benefit in the realm of nothingness and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the realm of nothingness, seeing it as peaceful.

So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

So, Ananda, after some time, having seen the danger in the base of consciousness and practiced it frequently, having attained the benefit in the realm of nothingness and cultivated it, my mind leaps towards, gets settled in, gets attached to, gets liberated in the realm of nothingness, seeing it as peaceful.

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

Thus, Ananda, having completely surpassed the base of consciousness, I dwell in the realm of nothingness.

Tassa mayhaṁ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti.

Ananda, while dwelling in this way, perceptions and attentions accompanied by the base of consciousness assail me.

Svassa me hoti ābādho.

There is discomfort for me.

Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti.

Just as, Ananda, discomfort would arise for a happy person only to the extent of discomfort; similarly, perceptions and attentions accompanied by the base of consciousness assail me.

Svassa me hoti ābādho.

There is discomfort for me.

Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.

Ananda, it occurred to me, Perhaps I should dwell having completely surpassed the realm of nothingness, entering the realm of neither-perception-nor-non-perception.

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

Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the realm of neither-perception-nor-non-perception, seeing it as peaceful.

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

Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the realm of neither-perception-nor-non-perception, seeing it as peaceful?

Tassa mayhaṁ, ānanda, etadahosi: ‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito.

Ananda, it occurred to me, The danger in the realm of nothingness was not seen by me, and it was not much practiced by me, the benefit in the realm of neither-perception-nor-non-perception was not attained, and it was not cultivated by me.

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

Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the realm of neither-perception-nor-non-perception, seeing it as peaceful.

Tassa mayhaṁ, ānanda, etadahosi: ‘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’.

Ananda, it occurred to me, If I were to see the danger in the realm of nothingness and practice it frequently, and if I were to attain the benefit in the realm of neither-perception-nor-non-perception and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the realm of neither-perception-nor-non-perception, seeing it as peaceful.

So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.

So, Ananda, after some time, having seen the danger in the realm of nothingness and practiced it frequently, having attained the benefit in the realm of neither-perception-nor-non-perception and cultivated it, my mind leaps towards, gets settled in, gets attached to, gets liberated in the realm of neither-perception-nor-non-perception, seeing it as peaceful.

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

Thus, Ananda, having completely surpassed the realm of nothingness, I dwell in the realm of neither-perception-nor-non-perception.

Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti.

Ananda, while dwelling in this way, perceptions and attentions accompanied by the realm of nothingness assail me.

Svassa me hoti ābādho.

There is discomfort for me.

Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti.

Just as, Ananda, discomfort would arise for a happy person only to the extent of discomfort; similarly, perceptions and attentions accompanied by the realm of nothingness assail me.

Svassa me hoti ābādho.

There is discomfort for me.

Tassa mayhaṁ, ānanda, etadahosi: ‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.

Ananda, it occurred to me, Perhaps I should dwell having completely surpassed the realm of neither-perception-nor-non-perception, entering the cessation of perception and feeling.

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

Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful.

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

Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful?

Tassa mayhaṁ, ānanda, etadahosi: ‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṁso anadhigato, so ca me anāsevito.

Ananda, it occurred to me, The danger in the realm of neither-perception-nor-non-perception was not seen by me, and it was not much practiced by me, the benefit in the cessation of perception and feeling was not attained, and it was not cultivated by me.

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

Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful.

Tassa mayhaṁ, ānanda, etadahosi: ‘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’.

Ananda, it occurred to me, If I were to see the danger in the realm of neither-perception-nor-non-perception and practice it frequently, and if I were to attain the benefit in the cessation of perception and feeling and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the cessation of perception and feeling, seeing it as peaceful.

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

Seeing the danger in the realm of neither-perception-nor-non-perception, I often practiced it, having attained the benefit in the cessation of perception and feeling, I pursued it.

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

Indeed, there is a place where my mind, in the cessation of perception and feeling, would leap, settle down, become tranquil, and be liberated, seeing this as peace.

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

Thus, Ananda, at a later time, seeing the danger in the realm of neither-perception-nor-non-perception, I made it much of my practice, having attained the benefit in the cessation of perception and feeling, I pursued it.

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.

For me, Ananda, in the cessation of perception and feeling, my mind leaps, settles down, becomes tranquil, and is liberated, seeing this as peace.

Thus, Ananda, having completely transcended the realm of neither-perception-nor-non-perception, I dwell having attained the cessation of perception and feeling, and through wisdom, my defilements came to an end.

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.

As long as I, Ananda, had not attained and emerged from these nine progressive abidings in order and reverse order, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people.

Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. Dasamaṁ. Mahāvaggo catuttho. Tassuddānaṁ Dve vihārā ca nibbānaṁ, gāvī jhānena pañcamaṁ; Ānando brāhmaṇā devo, nāgena tapussena cāti.

But when I, Ananda, had attained and emerged from these nine progressive abidings in order and reverse order, then I, Ananda, in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people, claimed to have awakened to the unsurpassed perfect enlightenment.

And knowing and vision arose in me: Unshakeable is my liberation of mind, this is my last birth, now there is no more rebirth.