sutta » an » an9 » Aṅguttara Nikāya 9.33

Anupubbavihārasamāpattisutta

The Nine Progressive Meditative Attainments

“Navayimā, bhikkhave, anupubbavihārasamāpattiyo desessāmi, taṁ suṇātha …pe…
“Mendicants, I will teach you the nine progressive meditative attainments …

katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo?
And what are the nine progressive meditative attainments?

Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where sensual pleasures cease’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
‘Reverend, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti.
That’s where sensual pleasures cease.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the placing of the mind and keeping it connected cease, and those who have thoroughly ended the placing of the mind and keeping it connected meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the placing of the mind and keeping it connected cease’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;
‘It’s when a mendicant, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti.
That’s where the placing of the mind and keeping it connected cease.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Yattha pīti nirujjhati, ye ca pītiṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where rapture ceases, and those who have thoroughly ended rapture meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha pīti nirujjhati, ke ca pītiṁ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where rapture ceases’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati;
‘It’s when a mendicant, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”.

ettha pīti nirujjhati, te ca pītiṁ nirodhetvā nirodhetvā viharantī’ti.
That’s where rapture ceases.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Yattha upekkhāsukhaṁ nirujjhati, ye ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where bliss with equanimity ceases, and those who have thoroughly ended bliss with equanimity meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha upekkhāsukhaṁ nirujjhati, ke ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where bliss with equanimity ceases’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati;
‘It’s when a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

ettha upekkhāsukhaṁ nirujjhati, te ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharantī’ti.
That’s where bliss with equanimity ceases.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where perceptions of form ceases’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.
‘It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space.

Ettha rūpasaññā nirujjhati, te ca rūpasaññaṁ nirodhetvā nirodhetvā viharantī’ti.
That’s where perceptions of form cease.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.
‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.

Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.
That’s where the perception of the dimension of infinite space ceases.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.
‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness.

Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.
That’s where the perception of the dimension of infinite consciousness ceases.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.
That’s where the perception of the dimension of nothingness ceases.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.
Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—
If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’,

ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:
they should be told:

‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
‘It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.

Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.
That’s where the perception of the dimension of neither perception nor non-perception ceases.’

Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya;
Clearly someone who is not devious or deceitful would approve and agree with that statement.

‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.

Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo”ti.
These are the nine progressive meditative attainments.”

Dutiyaṁ.