sutta » an » an10 » Aṅguttara Nikāya 10.29

Paṭhamakosalasutta

Kosala (1st)

“Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṁ, rājā tattha pasenadi kosalo aggamakkhāyati.
“As far as Kāsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost.

Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṁ atthi vipariṇāmo.
But even King Pasenadi decays and perishes.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko.
A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters.

Tasmiṁ sahassadhā loke sahassaṁ candānaṁ sahassaṁ sūriyānaṁ sahassaṁ sinerupabbatarājānaṁ sahassaṁ jambudīpānaṁ sahassaṁ aparagoyānānaṁ sahassaṁ uttarakurūnaṁ sahassaṁ pubbavidehānaṁ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṁ cātumahārājikānaṁ sahassaṁ tāvatiṁsānaṁ sahassaṁ yāmānaṁ sahassaṁ tusitānaṁ sahassaṁ nimmānaratīnaṁ sahassaṁ paranimmitavasavattīnaṁ sahassaṁ brahmalokānaṁ.
In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Imagine, of the Gods who Control what is Imagined by Others, and a thousand Brahmā realms.

Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati.
As far as the galaxy extends, the Great Brahmā is said to be the foremost.

Mahābrahmunopi kho, bhikkhave, attheva aññathattaṁ atthi vipariṇāmo.
But even the Great Brahmā decays and perishes.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Hoti so, bhikkhave, samayo yaṁ ayaṁ loko saṁvaṭṭati.
There comes a time when this cosmos contracts.

Saṁvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṁvattanikā bhavanti.
As it contracts, most sentient beings migrate to the realm of streaming radiance.

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.

Saṁvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti.
When the cosmos is contracting, the gods of streaming radiance are said to be the foremost.

Ābhassarānampi kho, bhikkhave, devānaṁ attheva aññathattaṁ atthi vipariṇāmo.
But even the gods of streaming radiance decay and perish.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Dasayimāni, bhikkhave, kasiṇāyatanāni.
There are these ten universal dimensions of meditation.

Katamāni dasa?
What ten?

Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ;
Someone perceives the meditation on universal earth above, below, across, undivided and limitless.

āpokasiṇameko sañjānāti …pe…
They perceive the meditation on universal water …

tejokasiṇameko sañjānāti …
the meditation on universal fire …

vāyokasiṇameko sañjānāti …
the meditation on universal air …

nīlakasiṇameko sañjānāti …
the meditation on universal blue …

pītakasiṇameko sañjānāti …
the meditation on universal yellow …

lohitakasiṇameko sañjānāti …
the meditation on universal red …

odātakasiṇameko sañjānāti …
the meditation on universal white …

ākāsakasiṇameko sañjānāti …
the meditation on universal space …

viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
They perceive the meditation on universal consciousness above, below, across, undivided and limitless.

Imāni kho, bhikkhave, dasa kasiṇāyatanāni.
These are the ten universal dimensions of meditation.

Etadaggaṁ, bhikkhave, imesaṁ dasannaṁ kasiṇāyatanānaṁ yadidaṁ viññāṇakasiṇaṁ eko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, undivided and limitless.

Evaṁsaññinopi kho, bhikkhave, santi sattā.
Some sentient beings perceive like this.

Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
But even the sentient beings who perceive like this decay and perish.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Aṭṭhimāni, bhikkhave, abhibhāyatanāni.
There are these eight dimensions of mastery.

Katamāni aṭṭha?
What eight?

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ paṭhamaṁ abhibhāyatanaṁ.
This is the first dimension of mastery.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ dutiyaṁ abhibhāyatanaṁ.
This is the second dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ tatiyaṁ abhibhāyatanaṁ.
This is the third dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ catutthaṁ abhibhāyatanaṁ.
This is the fourth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.

evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni;
In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ pañcamaṁ abhibhāyatanaṁ.
This is the fifth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.

Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.

evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni;
In the same way, not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
This is the sixth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
Not perceiving form internally, someone sees forms externally, red, with red color and red appearance.

Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.

evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni;
In the same way, not perceiving form internally, someone sees forms externally, red, with red color and red appearance.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ sattamaṁ abhibhāyatanaṁ.
This is the seventh dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
Not perceiving form internally, someone sees forms externally, white, with white color and white appearance.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.

evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;
In the same way, not perceiving form internally, someone sees forms externally, white, with white color and white appearance.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
This is the eighth dimension of mastery.

Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.
These are the eight dimensions of mastery.

Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;
The best of these dimensions of mastery is when someone, not perceiving form internally, sees forms externally, white, with white color and white appearance.

‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Evaṁsaññinopi kho, bhikkhave, santi sattā.
Some sentient beings perceive like this.

Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
But even the sentient beings who perceive like this decay and perish.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Catasso imā, bhikkhave, paṭipadā.
There are four ways of practice.

Katamā catasso?
What four?

Dukkhā paṭipadā dandhābhiññā,
Painful practice with slow insight,

dukkhā paṭipadā khippābhiññā,
painful practice with swift insight,

sukhā paṭipadā dandhābhiññā,
pleasant practice with slow insight, and

sukhā paṭipadā khippābhiññā—
pleasant practice with swift insight.

imā kho, bhikkhave, catasso paṭipadā.
These are the four ways of practice.

Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ paṭipadānaṁ yadidaṁ sukhā paṭipadā khippābhiññā.
The best of these four ways of practice is the pleasant practice with swift insight.

Evaṁpaṭipannāpi kho, bhikkhave, santi sattā.
Some sentient beings practice like this.

Evaṁpaṭipannānampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
But even the sentient beings who practice like this decay and perish.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Catasso imā, bhikkhave, saññā.
There are these four perceptions.

Katamā catasso?
What four?

Parittameko sañjānāti,
One person perceives the limited.

mahaggatameko sañjānāti,
One person perceives the expansive.

appamāṇameko sañjānāti,
One person perceives the limitless.

‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti—
One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.

imā kho, bhikkhave, catasso saññā.
These are the four perceptions.

Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti.
The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.

Evaṁsaññinopi kho, bhikkhave, santi sattā.
Some sentient beings perceive like this.

Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
But even the sentient beings who perceive like this decay and perish.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Etadaggaṁ, bhikkhave, bāhirakānaṁ diṭṭhigatānaṁ yadidaṁ ‘no cassaṁ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti.
This is the best of the convictions of outsiders, that is: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

Evaṁdiṭṭhino, bhikkhave, etaṁ pāṭikaṅkhaṁ:
When someone has such a view, you can expect

‘yā cāyaṁ bhave appaṭikulyatā, sā cassa na bhavissati;
that they will be repulsed by continued existence,

yā cāyaṁ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti.
and they will not be repulsed by the cessation of continued existence.

Evaṁdiṭṭhinopi kho, bhikkhave, santi sattā.
Some sentient beings have such a view.

Evaṁdiṭṭhīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
But even the sentient beings who have views like this decay and perish.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṁ paññāpenti.
There are some ascetics and brahmins who advocate the ultimate purity of the spirit.

Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
This is the best of the advocates of the ultimate purity of the spirit, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Te tadabhiññāya tassa sacchikiriyāya dhammaṁ desenti.
They teach Dhamma in order to directly know and realize this.

Evaṁvādinopi kho, bhikkhave, santi sattā.
Some sentient beings have such a doctrine.

Evaṁvādīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
But even the sentient beings who have such a doctrine decay and perish.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with it.

Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Their desire fades away even for the foremost, let alone the inferior.

Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṁ paññāpenti.
There are some ascetics and brahmins who advocate ultimate extinguishment in this very life.

Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho.
This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact.

Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim:

‘samaṇo gotamo na kāmānaṁ pariññaṁ paññāpeti, na rūpānaṁ pariññaṁ paññāpeti, na vedanānaṁ pariññaṁ paññāpetī’ti.
‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, forms, or feelings.’

Kāmānañcāhaṁ, bhikkhave, pariññaṁ paññāpemi, rūpānañca pariññaṁ paññāpemi, vedanānañca pariññaṁ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṁ paññāpemī”ti.
But I do advocate the complete understanding of sensual pleasures, forms, and feelings. And I advocate complete extinguishment by not grasping in this very life, wishless, extinguished, and cooled.”

Navamaṁ.