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Aį¹
guttara NikÄya 9.34 Numbered Discourses 9.34
4. MahÄvagga 4. The Great Chapter
NibbÄnasukhasutta Extinguishment is Bliss
Ekaį¹ samayaį¹ ÄyasmÄ sÄriputto rÄjagahe viharati veįø·uvane kalandakanivÄpe. At one time Venerable SÄriputta was staying near RÄjagaha, in the Bamboo Grove, the squirrelsā feeding ground.
Tatra kho ÄyasmÄ sÄriputto bhikkhÅ« Ämantesi: There he addressed the mendicants:
āsukhamidaį¹, Ävuso, nibbÄnaį¹. āReverends, extinguishment is bliss!
Sukhamidaį¹, Ävuso, nibbÄnanāti. Extinguishment is bliss!ā
Evaį¹ vutte, ÄyasmÄ udÄyÄ« Äyasmantaį¹ sÄriputtaį¹ etadavoca: When he said this, Venerable UdÄyÄ« said to him,
ākiį¹ panettha, Ävuso sÄriputta, sukhaį¹ yadettha natthi vedayitanāti? āBut Reverend SÄriputta, whatās blissful about it, since nothing is felt?ā
āEtadeva khvettha, Ävuso, sukhaį¹ yadettha natthi vedayitaį¹. āThe fact that nothing is felt is precisely whatās blissful about it.
PaƱcime, Ävuso, kÄmaguį¹Ä. Reverend, there are these five kinds of sensual stimulation.
Katame paƱca? What five?
CakkhuviƱƱeyyÄ rÅ«pÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ, Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviƱƱeyyÄ saddÄ ā¦peā¦ Sounds known by the ear ā¦
ghÄnaviƱƱeyyÄ gandhÄ ā¦ Smells known by the nose ā¦
jivhÄviƱƱeyyÄ rasÄ ā¦ Tastes known by the tongue ā¦
kÄyaviƱƱeyyÄ phoį¹į¹habbÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄāTouches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, Ävuso, paƱca kÄmaguį¹Ä. These are the five kinds of sensual stimulation.
Yaį¹ kho, Ävuso, ime paƱca kÄmaguį¹e paį¹icca uppajjati sukhaį¹ somanassaį¹, idaį¹ vuccatÄvuso, kÄmasukhaį¹. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.
IdhÄvuso, bhikkhu vivicceva kÄmehi ā¦peā¦ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. First, take a mendicant who, quite secluded from sensual pleasures ā¦ enters and remains in the first absorption.
Tassa ce, Ävuso, bhikkhuno iminÄ vihÄrena viharato kÄmasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti, svassa hoti ÄbÄdho. While a mendicant is practicing such a meditation, if perception and focus accompanied by sensual pleasures beset them, thatās an affliction for them.
SeyyathÄpi, Ävuso, sukhino dukkhaį¹ uppajjeyya yÄvadeva ÄbÄdhÄya; Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te kÄmasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa hoti ÄbÄdho. In the same way, should perception and focus accompanied by sensual pleasures beset them, thatās an affliction for them.
Yo kho panÄvuso, ÄbÄdho dukkhametaį¹ vuttaį¹ bhagavatÄ. And affliction has been called suffering by the Buddha.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnaį¹. Thatās the way to understand how extinguishment is bliss.
Puna caparaį¹, Ävuso, bhikkhu vitakkavicÄrÄnaį¹ vÅ«pasamÄ ā¦peā¦ dutiyaį¹ jhÄnaį¹ upasampajja viharati. Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.
Tassa ce, Ävuso, bhikkhuno iminÄ vihÄrena viharato vitakkasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti, svassa hoti ÄbÄdho. While a mendicant is practicing such a meditation, if perception and focus accompanied by placing of the mind beset them, thatās an affliction for them.
SeyyathÄpi, Ävuso, sukhino dukkhaį¹ uppajjeyya yÄvadeva ÄbÄdhÄya; Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te vitakkasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa hoti ÄbÄdho. In the same way, should perception and focus accompanied by placing of the mind beset them, thatās an affliction for them.
Yo kho panÄvuso, ÄbÄdho dukkhametaį¹ vuttaį¹ bhagavatÄ. And affliction has been called suffering by the Buddha.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnaį¹. That too is a way to understand how extinguishment is bliss.
Puna caparaį¹, Ävuso, bhikkhu pÄ«tiyÄ ca virÄgÄ ā¦peā¦ tatiyaį¹ jhÄnaį¹ upasampajja viharati. Furthermore, take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.
Tassa ce, Ävuso, bhikkhuno iminÄ vihÄrena viharato pÄ«tisahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti, svassa hoti ÄbÄdho. While a mendicant is practicing such a meditation, if perception and focus accompanied by rapture beset them, thatās an affliction for them.
SeyyathÄpi, Ävuso, sukhino dukkhaį¹ uppajjeyya yÄvadeva ÄbÄdhÄya; Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te pÄ«tisahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa hoti ÄbÄdho. In the same way, should perception and focus accompanied by rapture beset them, thatās an affliction for them.
Yo kho panÄvuso, ÄbÄdho dukkhametaį¹ vuttaį¹ bhagavatÄ. And affliction has been called suffering by the Buddha.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnaį¹. That too is a way to understand how extinguishment is bliss.
Puna caparaį¹, Ävuso, bhikkhu sukhassa ca pahÄnÄ ā¦peā¦ catutthaį¹ jhÄnaį¹ upasampajja viharati. Furthermore, take a mendicant who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption.
Tassa ce, Ävuso, bhikkhuno iminÄ vihÄrena viharato upekkhÄsahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti, svassa hoti ÄbÄdho. While a mendicant is practicing such a meditation, if perception and focus accompanied by bliss with equanimity beset them, thatās an affliction for them.
SeyyathÄpi, Ävuso, sukhino dukkhaį¹ uppajjeyya yÄvadeva ÄbÄdhÄya; Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te upekkhÄsahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa hoti ÄbÄdho. In the same way, should perception and focus accompanied by bliss with equanimity beset them, thatās an affliction for them.
Yo kho panÄvuso, ÄbÄdho dukkhametaį¹ vuttaį¹ bhagavatÄ. And affliction has been called suffering by the Buddha.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnaį¹. That too is a way to understand how extinguishment is bliss.
Puna caparaį¹, Ävuso, bhikkhu sabbaso rÅ«pasaƱƱÄnaį¹ samatikkamÄ paį¹ighasaƱƱÄnaį¹ atthaį¹
gamÄ nÄnattasaƱƱÄnaį¹ amanasikÄrÄ ananto ÄkÄsoti ÄkÄsÄnaƱcÄyatanaį¹ upasampajja viharati. Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that āspace is infiniteā, enters and remains in the dimension of infinite space.
Tassa ce, Ävuso, bhikkhuno iminÄ vihÄrena viharato rÅ«pasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti, svassa hoti ÄbÄdho. While a mendicant is practicing such a meditation, if perception and focus accompanied by form beset them, thatās an affliction for them.
SeyyathÄpi, Ävuso, sukhino dukkhaį¹ uppajjeyya yÄvadeva ÄbÄdhÄya; Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te rÅ«pasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa hoti ÄbÄdho. In the same way, should perception and focus accompanied by form beset them, thatās an affliction for them.
Yo kho panÄvuso, ÄbÄdho dukkhametaį¹ vuttaį¹ bhagavatÄ. And affliction has been called suffering by the Buddha.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnaį¹. That too is a way to understand how extinguishment is bliss.
Puna caparaį¹, Ävuso, bhikkhu sabbaso ÄkÄsÄnaƱcÄyatanaį¹ samatikkamma anantaį¹ viƱƱÄį¹anti viƱƱÄį¹aƱcÄyatanaį¹ upasampajja viharati. Furthermore, take a mendicant who, going totally beyond the dimension of infinite space, aware that āconsciousness is infiniteā, enters and remains in the dimension of infinite consciousness.
Tassa ce, Ävuso, bhikkhuno iminÄ vihÄrena viharato ÄkÄsÄnaƱcÄyatanasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti, svassa hoti ÄbÄdho. While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of infinite space beset them, thatās an affliction for them.
SeyyathÄpi, Ävuso, sukhino dukkhaį¹ uppajjeyya yÄvadeva ÄbÄdhÄya; Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te ÄkÄsÄnaƱcÄyatanasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa hoti ÄbÄdho. In the same way, should perception and focus accompanied by the dimension of infinite space beset them, thatās an affliction for them.
Yo kho panÄvuso, ÄbÄdho dukkhametaį¹ vuttaį¹ bhagavatÄ. And affliction has been called suffering by the Buddha.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnaį¹. That too is a way to understand how extinguishment is bliss.
Puna caparaį¹, Ävuso, bhikkhu sabbaso viƱƱÄį¹aƱcÄyatanaį¹ samatikkamma, natthi kiƱcÄ«ti ÄkiƱcaƱƱÄyatanaį¹ upasampajja viharati. Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that āthere is nothing at allā, enters and remains in the dimension of nothingness.
Tassa ce, Ävuso, bhikkhuno iminÄ vihÄrena viharato viƱƱÄį¹aƱcÄyatanasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti, svassa hoti ÄbÄdho. While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of infinite consciousness beset them, thatās an affliction for them.
SeyyathÄpi, Ävuso, sukhino dukkhaį¹ uppajjeyya yÄvadeva ÄbÄdhÄya; Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te viƱƱÄį¹aƱcÄyatanasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa hoti ÄbÄdho. In the same way, should perception and focus accompanied by the dimension of infinite consciousness beset them, thatās an affliction for them.
Yo kho panÄvuso, ÄbÄdho dukkhametaį¹ vuttaį¹ bhagavatÄ. And affliction has been called suffering by the Buddha.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnaį¹. That too is a way to understand how extinguishment is bliss.
Puna caparaį¹, Ävuso, bhikkhu sabbaso ÄkiƱcaƱƱÄyatanaį¹ samatikkamma nevasaƱƱÄnÄsaƱƱÄyatanaį¹ upasampajja viharati. Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Tassa ce, Ävuso, bhikkhuno iminÄ vihÄrena viharato ÄkiƱcaƱƱÄyatanasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti, svassa hoti ÄbÄdho. While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of nothingness beset them, thatās an affliction for them.
SeyyathÄpi, Ävuso, sukhino dukkhaį¹ uppajjeyya yÄvadeva ÄbÄdhÄya; Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te ÄkiƱcaƱƱÄyatanasahagatÄ saƱƱÄmanasikÄrÄ samudÄcaranti. Svassa hoti ÄbÄdho. In the same way, should perception and focus accompanied by the dimension of nothingness beset them, thatās an affliction for them.
Yo kho panÄvuso, ÄbÄdho dukkhametaį¹ vuttaį¹ bhagavatÄ. And affliction has been called suffering by the Buddha.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnaį¹. That too is a way to understand how extinguishment is bliss.
Puna caparaį¹, Ävuso, bhikkhu sabbaso nevasaƱƱÄnÄsaƱƱÄyatanaį¹ samatikkamma saƱƱÄvedayitanirodhaį¹ upasampajja viharati, paƱƱÄya cassa disvÄ ÄsavÄ parikkhÄ«į¹Ä honti. Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
IminÄpi kho etaį¹, Ävuso, pariyÄyena veditabbaį¹ yathÄ sukhaį¹ nibbÄnanāti. That too is a way to understand how extinguishment is bliss.ā
Tatiyaį¹.