Aṅguttara Nikāya 9.42
Translators: sujato
Numbered Discourses 9.42
5. Sāmaññavagga
5. Similarity
Sambādhasutta
Cramped
Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme.
At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery.
Atha kho āyasmā udāyī yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.
Then Venerable Udāyī went up to Venerable Ānanda and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda,
“vuttamidaṁ, āvuso, pañcālacaṇḍena devaputtena:
“Reverend, this was said by the god Pañcālacaṇḍa:
‘Sambādhe gataṁ okāsaṁ,
‘The opening amid confinement
Avidvā bhūrimedhaso;
was discovered by the Buddha of vast intelligence,
Yo jhānamabujjhi buddho,
who woke up to absorption,
Paṭilīnanisabho munī’ti.
the sage, the solitary bull.’
Katamo, āvuso, sambādho, katamo sambādhe okāsādhigamo vutto bhagavatā”ti?
But what is confinement, and what is the opening amid confinement that the Buddha spoke of?”
“Pañcime, āvuso, kāmaguṇā sambādho vutto bhagavatā.
“Reverend, these five kinds of sensual stimulation are called ‘confinement’ by the Buddha.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …pe…
Sounds known by the ear …
ghānaviññeyyā gandhā …
Smells known by the nose …
jivhāviññeyyā rasā …
Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, āvuso, pañca kāmaguṇā sambādho vutto bhagavatā.
These are the five kinds of sensual stimulation that are called ‘confinement’ by the Buddha.
Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
Now, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.
To this extent the Buddha spoke of an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.
But it is still confined.
Kiñca tattha sambādho?
Confined by what?
Yadeva tattha vitakkavicārā aniruddhā honti, ayamettha sambādho.
Whatever placing of the mind and keeping it connected has not ceased is the confinement there.
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ 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.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.
To this extent the Buddha spoke of an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.
But it is still confined.
Kiñca tattha sambādho?
Confined by what?
Yadeva tattha pīti aniruddhā hoti, ayamettha sambādho.
Whatever rapture has not ceased is the confinement there.
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, take a mendicant who, with the fading away of rapture … enters and remains in the third absorption.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.
To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.
But it is still confined.
Kiñca tattha sambādho?
Confined by what?
Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti, ayamettha sambādho.
Whatever bliss with equanimity has not ceased is the confinement there.
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, take a mendicant who, giving up pleasure and pain … enters and remains in the fourth absorption.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.
To this extent the Buddha spoke of an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.
But it is still confined.
Kiñca tattha sambādho?
Confined by what?
Yadeva tattha rūpasaññā aniruddhā hoti, ayamettha sambādho.
Whatever perception of form has not ceased is the confinement there.
Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ 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 ‘space is infinite’, enters and remains in the dimension of infinite space.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.
To this extent the Buddha spoke of an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.
But it is still confined.
Kiñca tattha sambādho?
Confined by what?
Yadeva tattha ākāsānañcāyatanasaññā aniruddhā hoti, ayamettha sambādho.
Whatever perception of the dimension of infinite space has not ceased is the confinement there.
Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.
To this extent the Buddha spoke of an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.
But it is still confined.
Kiñca tattha sambādho?
Confined by what?
Yadeva tattha viññāṇañcāyatanasaññā aniruddhā hoti, ayamettha sambādho.
Whatever perception of the dimension of infinite consciousness has not ceased is the confinement there.
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, 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.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.
To this extent the Buddha spoke of an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.
But it is still confined.
Kiñca tattha sambādho?
Confined by what?
Yadeva tattha ākiñcaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.
Whatever perception of the dimension of nothingness has not ceased is the confinement there.
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ 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.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.
To this extent the Buddha spoke of an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.
But it is still confined.
Kiñca tattha sambādho?
Confined by what?
Yadeva tattha nevasaññānāsaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.
Whatever perception of neither perception nor non-perception has not ceased is the confinement there.
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā 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.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā nippariyāyenā”ti.
To this extent the Buddha spoke of an opening amid confinement in a definitive sense.”
Paṭhamaṁ.