Benefits · AN 10.1–10.10

AN 10.1 · What’s the Goal?

AN 10.1 · Kimatthiyasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

“Sir, what is the goal and benefit of skillful ethics?”

“Kimatthiyāni, bhante, kusalāni sīlāni kimānisaṁsānī”ti?

“Ānanda, having no regrets is the goal and benefit of skillful ethics.”

“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṁsānī”ti.

“But what is the goal and benefit of having no regrets?”

“Avippaṭisāro pana, bhante, kimatthiyo kimānisaṁso”ti?

“Joy is the goal and benefit of having no regrets.”

“Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṁso”ti.

“But what is the goal and benefit of joy?”

“Pāmojjaṁ pana, bhante, kimatthiyaṁ kimānisaṁsan”ti?

“Rapture …”

“Pāmojjaṁ kho, ānanda, pītatthaṁ pītānisaṁsan”ti.

“But what is the goal and benefit of rapture?”

“Pīti pana, bhante, kimatthiyā kimānisaṁsā”ti?

“Tranquility …”

“Pīti kho, ānanda, passaddhatthā passaddhānisaṁsā”ti.

“But what is the goal and benefit of tranquility?”

“Passaddhi pana, bhante, kimatthiyā kimānisaṁsā”ti?

“Bliss …”

“Passaddhi kho, ānanda, sukhatthā sukhānisaṁsā”ti.

“But what is the goal and benefit of bliss?”

“Sukhaṁ pana, bhante, kimatthiyaṁ kimānisaṁsan”ti?

“Immersion …”

“Sukhaṁ kho, ānanda, samādhatthaṁ samādhānisaṁsan”ti.

“But what is the goal and benefit of immersion?”

“Samādhi pana, bhante, kimatthiyo kimānisaṁso”ti?

“Truly knowing and seeing …”

“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso”ti.

“But what is the goal and benefit of truly knowing and seeing?”

“Yathābhūtañāṇadassanaṁ pana, bhante, kimatthiyaṁ kimānisaṁsan”ti?

“Disillusionment and dispassion …”

“Yathābhūtañāṇadassanaṁ kho, ānanda, nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsan”ti.

“But what is the goal and benefit of disillusionment and dispassion?”

“Nibbidāvirāgo pana, bhante, kimatthiyo kimānisaṁso”ti?

“Knowledge and vision of freedom is the goal and benefit of disillusionment and dispassion.

“Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso.

So, Ānanda, the goal and benefit of skillful ethics is not having regrets. Joy is the goal and benefit of not having regrets. Rapture is the goal and benefit of joy. Tranquility is the goal and benefit of rapture. Bliss is the goal and benefit of tranquility. Immersion is the goal and benefit of bliss. Truly knowing and seeing is the goal and benefit of immersion. Disillusionment and dispassion is the goal and benefit of truly knowing and seeing. Knowledge and vision of freedom is the goal and benefit of disillusionment and dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.”

Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni; avippaṭisāro pāmojjattho pāmojjānisaṁso; pāmojjaṁ pītatthaṁ pītānisaṁsaṁ; pīti passaddhatthā passaddhānisaṁsā; passaddhi sukhatthā sukhānisaṁsā; sukhaṁ samādhatthaṁ samādhānisaṁsaṁ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso; yathābhūtañāṇadassanaṁ nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsaṁ; nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti.

AN 10.2 · Making a Wish

AN 10.2 · Cetanākaraṇīyasutta

“Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: ‘May I have no regrets!’ It’s only natural that an ethical person has no regrets. When you have no regrets you need not make a wish: ‘May I feel joy!’ It’s only natural that joy springs up when you have no regrets. When you feel joy you need not make a wish: ‘May I experience rapture!’ It’s only natural that rapture arises when you’re joyful. When your mind is full of rapture you need not make a wish: ‘May my body become tranquil!’ It’s only natural that your body becomes tranquil when your mind is full of rapture. When your body is tranquil you need not make a wish: ‘May I feel bliss!’ It’s only natural to feel bliss when your body is tranquil. When you feel bliss you need not make a wish: ‘May my mind be immersed in samādhi!’ It’s only natural for the mind to be immersed in samādhi when you feel bliss. When your mind is immersed in samādhi you need not make a wish: ‘May I truly know and see!’ It’s only natural to truly know and see when your mind is immersed in samādhi. When you truly know and see you need not make a wish: ‘May I become disillusioned and dispassionate!’ It’s only natural to become disillusioned and dispassionate when you truly know and see. When you’re disillusioned and dispassionate you need not make a wish: ‘May I realize the knowledge and vision of freedom!’ It’s only natural to realize the knowledge and vision of freedom when you’re disillusioned and dispassionate.

“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṁ: ‘avippaṭisāro me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati. Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṁ: ‘pāmojjaṁ me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ avippaṭisārissa pāmojjaṁ jāyati. Pamuditassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘pīti me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ pamuditassa pīti uppajjati. Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘kāyo me passambhatū’ti. Dhammatā esā, bhikkhave, yaṁ pītimanassa kāyo passambhati. Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘sukhaṁ vediyāmī’ti. Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati. Sukhino, bhikkhave, na cetanāya karaṇīyaṁ: ‘cittaṁ me samādhiyatū’ti. Dhammatā esā, bhikkhave, yaṁ sukhino cittaṁ samādhiyati. Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘yathābhūtaṁ jānāmi passāmī’ti. Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati. Yathābhūtaṁ, bhikkhave, jānato passato na cetanāya karaṇīyaṁ: ‘nibbindāmi virajjāmī’ti. Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati virajjati. Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṁ: ‘vimuttiñāṇadassanaṁ sacchikaromī’ti. Dhammatā esā, bhikkhave, yaṁ nibbinno viratto vimuttiñāṇadassanaṁ sacchikaroti.

And so, mendicants, the knowledge and vision of freedom is the goal and benefit of disillusionment and dispassion. Disillusionment and dispassion is the goal and benefit of truly knowing and seeing. Truly knowing and seeing is the goal and benefit of immersion. Immersion is the goal and benefit of bliss. Bliss is the goal and benefit of tranquility. Tranquility is the goal and benefit of rapture. Rapture is the goal and benefit of joy. Joy is the goal and benefit of not having regrets. Not having regrets is the goal and benefit of skillful ethics. And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”

Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso; yathābhūtañāṇadassanaṁ nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsaṁ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso; sukhaṁ samādhatthaṁ samādhānisaṁsaṁ; passaddhi sukhatthā sukhānisaṁsā; pīti passaddhatthā passaddhānisaṁsā; pāmojjaṁ pītatthaṁ pītānisaṁsaṁ; avippaṭisāro pāmojjattho pāmojjānisaṁso; kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni. Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṁ gamanāyā”ti.

AN 10.3 · Vital Conditions (1st)

AN 10.3 · Paṭhamaupanisasutta

“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.

In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Evamevaṁ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ; sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.

Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.

In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

Evamevaṁ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.

AN 10.4 · Vital Conditions (2nd)

AN 10.4 · Dutiyaupanisasutta

There Venerable Sāriputta addressed the mendicants … “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… “dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanaṁ. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.

AN 10.5 · Vital Conditions (3rd)

AN 10.5 · Tatiyaupanisasutta

There Venerable Ānanda addressed the mendicants … “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Tatra kho āyasmā ānando bhikkhū āmantesi …pe… “dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.

In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ; sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.

Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.

In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.

AN 10.6 · Immersion

AN 10.6 · Samādhisutta

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”

“siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?

“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”

“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.

“But how could this be, sir?”

“Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?

“Ānanda, it’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

“Idhānanda, bhikkhu evaṁsaññī hoti: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”

Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.

AN 10.7 · Sāriputta

AN 10.7 · Sāriputtasutta

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:

“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?

“It could be, Reverend Ānanda.”

“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… na paraloke paralokasaññī assa; saññī ca pana assā”ti.

“But how could this be?”

“Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… saññī ca pana assā”ti?

“Reverend Ānanda, this one time I was staying right here at Sāvatthī in the Dark Forest. There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.”

“Ekamidāhaṁ, āvuso ānanda, samayaṁ idheva sāvatthiyaṁ viharāmi andhavanasmiṁ. Tatthāhaṁ tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti.

“But at that time what did Reverend Sāriputta perceive?”

“Kiṁsaññī panāyasmā sāriputto tasmiṁ samaye ahosī”ti?

“One perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ Suppose there was a burning pile of twigs. One flame would arise and another would cease. In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ At that time I perceived that the cessation of continued existence is extinguishment.”

“‘Bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati. Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; evamevaṁ kho, āvuso, ‘bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati. ‘Bhavanirodho nibbānan’ti saññī ca panāhaṁ, āvuso, tasmiṁ samaye ahosin”ti.

AN 10.8 · Inspiring All Around: the Absorptions

AN 10.8 · Jhānasutta

“Mendicants, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect.

“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā; evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ, sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.

A mendicant is faithful and ethical, but not learned. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the monastic law … they don’t stay in the wilderness, in remote lodgings … they don’t get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty … they don’t realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?’

Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto …pe… bahussuto ca, no ca dhammakathiko … dhammakathiko ca, no ca parisāvacaro … parisāvacaro ca, no ca visārado parisāya dhammaṁ deseti … visārado ca parisāya dhammaṁ deseti, no ca vinayadharo … vinayadharo ca, no ca āraññiko pantasenāsano … āraññiko ca pantasenāsano, no ca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī … catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.

When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who possesses these ten qualities is impressive all around, and is complete in every respect.”

Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati; evaṁ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.

AN 10.9 · Inspiring All Around: the Peaceful Liberations

AN 10.9 · Santavimokkhasutta

“A mendicant is faithful, but not ethical. … they’re not learned. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the training … they don’t stay in the wilderness, in remote lodgings … they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form … they don’t realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?’

“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā …pe… sīlavā ca, no ca bahussuto … bahussuto ca, no ca dhammakathiko … dhammakathiko ca, no ca parisāvacaro … parisāvacaro ca, no ca visārado parisāya dhammaṁ deseti … visārado ca parisāya dhammaṁ deseti, no ca vinayadharo … vinayadharo ca, no ca āraññiko pantasenāsano … āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati … ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṁ, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.

When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the monastic law, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who possesses these ten qualities is impressive all around, and is complete in every respect.”

Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati; evaṁ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.

AN 10.10 · Inspiring All Around: the Three Knowledges

AN 10.10 · Vijjāsutta

“A mendicant is faithful, but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect.

“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, evaṁ so tenaṅgena paripūro hoti.

A mendicant is faithful and ethical, but not learned … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the monastic law … they don’t recollect their many kinds of past lives … they don’t, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … they don’t realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements?’

Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto bahussuto ca, no ca dhammakathiko …pe… dhammakathiko ca, no ca parisāvacaro parisāvacaro ca, no ca visārado parisāya dhammaṁ deseti visārado ca parisāya dhammaṁ deseti, no ca vinayadharo vinayadharo ca, no ca anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Anekavihitañca …pe… pubbenivāsaṁ anussarati, no ca dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, no ca āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, anekavihitañca pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyaṁ, āsavānañca khayā …pe… sacchikatvā upasampajja vihareyyan’ti.

When they are faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who possesses these ten qualities is impressive all around, and is complete in every respect.”

Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.