Numbered Discourses 10.29 Aṅguttara Nikāya 10.29

3. The Great Chapter 3. Mahāvagga

Kosala (1st) Paṭhamakosalasutta

“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. “Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṁ, rājā tattha pasenadi kosalo aggamakkhāyati. But even King Pasenadi decays and perishes. Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṁ atthi vipariṇāmo.

Seeing this, a learned noble disciple grows disillusioned with it. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Their desire fades away even for the foremost, let alone the inferior. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand lands west of Godāvarī, a thousand lands north of Kuru, a thousand lands east of Videha, 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 create, of the gods who control what is created by others, and a thousand realms of divinity. 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. As far as the galaxy extends, the Great Divinity is said to be the foremost. Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. But even the Great Divinity decays and perishes. Mahābrahmunopi kho, bhikkhave, attheva aññathattaṁ atthi vipariṇāmo.

There comes a time when this cosmos contracts. Hoti so, bhikkhave, samayo yaṁ ayaṁ loko saṁvaṭṭati. As it contracts, most sentient beings migrate to the realm of streaming radiance. Saṁvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṁvattanikā bhavanti. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. When the cosmos is contracting, the gods of streaming radiance are said to be the foremost. Saṁvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. But even the gods of streaming radiance decay and perish. Ābhassarānampi kho, bhikkhave, devānaṁ attheva aññathattaṁ atthi vipariṇāmo.

There are these ten universal dimensions of meditation. Dasayimāni, bhikkhave, kasiṇāyatanāni. What ten? Katamāni dasa? Someone perceives the meditation on universal earth above, below, across, undivided and limitless. Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; They perceive the meditation on universal water … āpokasiṇameko sañjānāti …pe… the meditation on universal fire … tejokasiṇameko sañjānāti … the meditation on universal air … vāyokasiṇameko sañjānāti … the meditation on universal blue … nīlakasiṇameko sañjānāti … the meditation on universal yellow … pītakasiṇameko sañjānāti … the meditation on universal red … lohitakasiṇameko sañjānāti … the meditation on universal white … odātakasiṇameko sañjānāti … the meditation on universal space … ākāsakasiṇameko sañjānāti … They perceive the meditation on universal consciousness above, below, across, undivided and limitless. viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. These are the ten universal dimensions of meditation. Imāni kho, bhikkhave, dasa kasiṇāyatanāni.

The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, undivided and limitless. Etadaggaṁ, bhikkhave, imesaṁ dasannaṁ kasiṇāyatanānaṁ yadidaṁ viññāṇakasiṇaṁ eko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Some sentient beings perceive like this. Evaṁsaññinopi kho, bhikkhave, santi sattā. But even the sentient beings who perceive like this decay and perish. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

There are these eight dimensions of mastery. Aṭṭhimāni, bhikkhave, abhibhāyatanāni. What eight? Katamāni aṭṭha? Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. This is the first dimension of mastery. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. This is the second dimension of mastery. Idaṁ dutiyaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. This is the third dimension of mastery. Idaṁ tatiyaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. This is the fourth dimension of mastery. Idaṁ catutthaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. 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. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. This is the fifth dimension of mastery. Idaṁ pañcamaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. 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. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; In the same way, not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. This is the sixth dimension of mastery. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees forms externally, red, with red color and red appearance. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. 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. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; In the same way, not perceiving form internally, someone sees forms externally, red, with red color and red appearance. evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. This is the seventh dimension of mastery. Idaṁ sattamaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees forms externally, white, with white color and white appearance. Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. 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. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; In the same way, not perceiving form internally, someone sees forms externally, white, with white color and white appearance. evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. This is the eighth dimension of mastery. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. These are the eight dimensions of mastery. Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.

The best of these dimensions of mastery is when someone, not perceiving form internally, sees forms externally, white, with white color and white appearance. Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; Mastering them, they perceive: ‘I know and see.’ ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Some sentient beings perceive like this. Evaṁsaññinopi kho, bhikkhave, santi sattā. But even the sentient beings who perceive like this decay and perish. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

There are four ways of practice. Catasso imā, bhikkhave, paṭipadā. What four? Katamā catasso?

Painful practice with slow insight, Dukkhā paṭipadā dandhābhiññā,

painful practice with swift insight, dukkhā paṭipadā khippābhiññā,

pleasant practice with slow insight, and sukhā paṭipadā dandhābhiññā,

pleasant practice with swift insight. sukhā paṭipadā khippābhiññā—

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

The best of these four ways of practice is the pleasant practice with swift insight. Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ paṭipadānaṁ yadidaṁ sukhā paṭipadā khippābhiññā. Some sentient beings practice like this. Evaṁpaṭipannāpi kho, bhikkhave, santi sattā. But even the sentient beings who practice like this decay and perish. Evaṁpaṭipannānampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

There are these four perceptions. Catasso imā, bhikkhave, saññā. What four? Katamā catasso?

One individual perceives the limited. Parittameko sañjānāti,

One individual perceives the expansive. mahaggatameko sañjānāti,

One individual perceives the limitless. appamāṇameko sañjānāti,

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

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

The best of these four perceptions is when someone, aware that ‘there is nothing at all’, perceives the dimension of nothingness. Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. Some sentient beings perceive like this. Evaṁsaññinopi kho, bhikkhave, santi sattā. But even the sentient beings who perceive like this decay and perish. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

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.’ Etadaggaṁ, bhikkhave, bāhirakānaṁ diṭṭhigatānaṁ yadidaṁ ‘no cassaṁ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. When someone has such a view, you can expect Evaṁdiṭṭhino, bhikkhave, etaṁ pāṭikaṅkhaṁ: that they will not be attracted to continued existence, ‘yā cāyaṁ bhave appaṭikulyatā, sā cassa na bhavissati; and they will not be repulsed by the cessation of continued existence. yā cāyaṁ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. Some sentient beings have such a view. Evaṁdiṭṭhinopi kho, bhikkhave, santi sattā. But even the sentient beings who have views like this decay and perish. Evaṁdiṭṭhīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

There are some ascetics and brahmins who advocate the ultimate purity of the spirit. Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṁ paññāpenti. 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. Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. They teach Dhamma in order to directly know and realize this. Te tadabhiññāya tassa sacchikiriyāya dhammaṁ desenti. Some sentient beings have such a doctrine. Evaṁvādinopi kho, bhikkhave, santi sattā. But even the sentient beings who have such a doctrine decay and perish. Evaṁvādīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

There are some ascetics and brahmins who advocate ultimate extinguishment in this very life. Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṁ paññāpenti. This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, disappearance, gratification, drawback, and escape of the six fields of contact. Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho. Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, forms, or feelings.’ ‘samaṇo gotamo na kāmānaṁ pariññaṁ paññāpeti, na rūpānaṁ pariññaṁ paññāpeti, na vedanānaṁ pariññaṁ paññāpetī’ti. But I do advocate the complete understanding of sensual pleasures, forms, and feelings. And I advocate full extinguishment by not grasping in this very life, wishless, quenched, and cooled.” Kāmānañcāhaṁ, bhikkhave, pariññaṁ paññāpemi, rūpānañca pariññaṁ paññāpemi, vedanānañca pariññaṁ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṁ paññāpemī”ti.

English Translation

Pāli Text

Numbered Discourses 10.29

3. The Great Chapter

Kosala (1st)

“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. But even King Pasenadi decays and perishes.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand lands west of Godāvarī, a thousand lands north of Kuru, a thousand lands east of Videha, 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 create, of the gods who control what is created by others, and a thousand realms of divinity. As far as the galaxy extends, the Great Divinity is said to be the foremost. But even the Great Divinity decays and perishes.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

There comes a time when this cosmos contracts. As it contracts, most sentient beings migrate to the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. When the cosmos is contracting, the gods of streaming radiance are said to be the foremost. But even the gods of streaming radiance decay and perish.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

There are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless. These are the ten universal dimensions of meditation.

The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, undivided and limitless. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

There are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.

Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.

Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.

Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.

Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. 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. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.

Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. 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. In the same way, not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.

Not perceiving form internally, someone sees forms externally, red, with red color and red appearance. 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. In the same way, not perceiving form internally, someone sees forms externally, red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.

Not perceiving form internally, someone sees forms externally, white, with white color and white appearance. 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. In the same way, not perceiving form internally, someone sees forms externally, white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. These are the eight dimensions of mastery.

The best of these dimensions of mastery is when someone, not perceiving form internally, sees forms externally, white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

There are four ways of practice. What four?

Painful practice with slow insight,

painful practice with swift insight,

pleasant practice with slow insight, and

pleasant practice with swift insight.

These are the four ways of practice.

The best of these four ways of practice is the pleasant practice with swift insight. Some sentient beings practice like this. But even the sentient beings who practice like this decay and perish.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

There are these four perceptions. What four?

One individual perceives the limited.

One individual perceives the expansive.

One individual perceives the limitless.

One individual, aware that ‘there is nothing at all’, perceives the dimension of nothingness.

These are the four perceptions.

The best of these four perceptions is when someone, aware that ‘there is nothing at all’, perceives the dimension of nothingness. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

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.’ When someone has such a view, you can expect that they will not be attracted to continued existence, and they will not be repulsed by the cessation of continued existence. Some sentient beings have such a view. But even the sentient beings who have views like this decay and perish.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

There are some ascetics and brahmins who advocate the ultimate purity of the spirit. 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. They teach Dhamma in order to directly know and realize this. Some sentient beings have such a doctrine. But even the sentient beings who have such a doctrine decay and perish.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

There are some ascetics and brahmins who advocate ultimate extinguishment in this very life. This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, disappearance, gratification, drawback, and escape of the six fields of contact. Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, forms, or feelings.’ But I do advocate the complete understanding of sensual pleasures, forms, and feelings. And I advocate full extinguishment by not grasping in this very life, wishless, quenched, and cooled.”

Aṅguttara Nikāya 10.29

3. Mahāvagga

Paṭhamakosalasutta

“Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṁ, rājā tattha pasenadi kosalo aggamakkhāyati. Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. 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. Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. Mahābrahmunopi kho, bhikkhave, attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Hoti so, bhikkhave, samayo yaṁ ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṁvattanikā bhavanti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. Saṁvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. Ābhassarānampi kho, bhikkhave, devānaṁ attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Imāni kho, bhikkhave, dasa kasiṇāyatanāni.

Etadaggaṁ, bhikkhave, imesaṁ dasannaṁ kasiṇāyatanānaṁ yadidaṁ viññāṇakasiṇaṁ eko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.

Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Catasso imā, bhikkhave, paṭipadā. Katamā catasso?

Dukkhā paṭipadā dandhābhiññā,

dukkhā paṭipadā khippābhiññā,

sukhā paṭipadā dandhābhiññā,

sukhā paṭipadā khippābhiññā—

imā kho, bhikkhave, catasso paṭipadā.

Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ paṭipadānaṁ yadidaṁ sukhā paṭipadā khippābhiññā. Evaṁpaṭipannāpi kho, bhikkhave, santi sattā. Evaṁpaṭipannānampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Catasso imā, bhikkhave, saññā. Katamā catasso?

Parittameko sañjānāti,

mahaggatameko sañjānāti,

appamāṇameko sañjānāti,

‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti—

imā kho, bhikkhave, catasso saññā.

Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Etadaggaṁ, bhikkhave, bāhirakānaṁ diṭṭhigatānaṁ yadidaṁ ‘no cassaṁ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. Evaṁdiṭṭhino, bhikkhave, etaṁ pāṭikaṅkhaṁ: ‘yā cāyaṁ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṁ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. Evaṁdiṭṭhinopi kho, bhikkhave, santi sattā. Evaṁdiṭṭhīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṁ paññāpenti. Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Te tadabhiññāya tassa sacchikiriyāya dhammaṁ desenti. Evaṁvādinopi kho, bhikkhave, santi sattā. Evaṁvādīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṁ paññāpenti. Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho. Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘samaṇo gotamo na kāmānaṁ pariññaṁ paññāpeti, na rūpānaṁ pariññaṁ paññāpeti, na vedanānaṁ pariññaṁ paññāpetī’ti. Kāmānañcāhaṁ, bhikkhave, pariññaṁ paññāpemi, rūpānañca pariññaṁ paññāpemi, vedanānañca pariññaṁ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṁ paññāpemī”ti.

Numbered Discourses 10.29 Aṅguttara Nikāya 10.29