At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa. Ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya uruvelakappaṁ piṇḍāya pāvisi. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda, Uruvelakappe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.” “idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti.

“Yes, sir,” Ānanda replied. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. Atha kho bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

The householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him: Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho tapusso gahapati āyasmantaṁ ānandaṁ etadavoca:

“Honorable Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them. “Mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. But renunciation seems like an abyss. Tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ. I have heard that in this teaching and training there are very young mendicants whose minds leap forth, gain confidence, settle down, and become decided in renunciation. They see it as peaceful. Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato’. Renunciation is the dividing line between the multitude and the mendicants in this teaching and training.” Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo, yadidaṁ nekkhamman”ti.

“Householder, we should see the Buddha about this matter. “Atthi kho etaṁ, gahapati, kathāpābhataṁ bhagavantaṁ dassanāya. Come, let’s go to the Buddha and inform him about this. Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. As he answers, so we’ll remember it.” Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

“Yes, sir,” replied Tapussa. “Evaṁ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi. Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened. Atha kho āyasmā ānando tapussena gahapatinā saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

“Ayaṁ, bhante, tapusso gahapati evamāha: ‘mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ’. Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo yadidaṁ nekkhamman’”ti.

“That’s so true, Ānanda! That’s so true! “Evametaṁ, ānanda, evametaṁ, ānanda. Before my awakening—when I was still unawakened but intent on awakening—I too thought, Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘Renunciation is good! Seclusion is good!’ ‘sādhu nekkhammaṁ, sādhu paviveko’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in renunciation. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in renunciation? Why don’t I see it as peaceful?’ ‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that. ‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in renunciation. And it’s why I don’t see it as peaceful.’ Tasmā me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that. ‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ, It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in renunciation. And I would see it as peaceful.’ ṭhānaṁ kho panetaṁ vijjati yaṁ me nekkhamme cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that. So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind leapt forth, gained confidence, settled down, and became decided in renunciation. I saw it as peaceful. Tassa mayhaṁ, ānanda, nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. While I was in that meditation, perception and focus accompanied by sensual pleasures beset me, and that was an affliction for me. Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; In the same way, when perception and focus accompanied by sensual pleasures beset me, that was an affliction for me. evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Why don’t I, as the placing of the mind and keeping it connected are stilled … enter and remain in the second absorption?’ ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja vihareyyan’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in not placing the mind. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in not placing the mind? Why don’t I see it as peaceful?’ ‘ko nu kho hetu ko paccayo, yena me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of placing the mind, and so I haven’t cultivated that. I haven’t realized the benefits of not placing the mind, and so I haven’t developed that. ‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in not placing the mind. And it’s why I don’t see it as peaceful.’ Tasmā me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in not placing the mind. And I would see it as peaceful.’ ‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of placing the mind and cultivated that, and I realized the benefits of not placing the mind and developed that. So kho ahaṁ, ānanda, aparena samayena vitakkesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, avitakke ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind did leap forth, gain confidence, settle down, and become decided in not placing the mind. I saw it as peaceful. Tassa mayhaṁ, ānanda, avitakke cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, as the placing of the mind and keeping it connected were stilled … I entered and remained in the second absorption. So kho ahaṁ, ānanda, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. While I was in that meditation, perception and focus accompanied by placing the mind beset me, and that was an affliction for me. Tassa mayhaṁ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; In the same way, when perception and focus accompanied by placing the mind and keeping it connected beset me, that was an affliction for me. evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”?’ ‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in freedom from rapture. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in freedom from rapture? Why don’t I see it as peaceful?’ ‘ko nu kho hetu ko paccayo, yena me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that. ‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in freedom from rapture. And it’s why I don’t see it as peaceful.’ Tasmā me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being free from rapture. And I would see it as peaceful.’ ‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that. So kho ahaṁ, ānanda, aparena samayena pītiyā ādīnavaṁ disvā taṁ bahulamakāsiṁ, nippītike ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind leapt forth, gained confidence, settled down, and became decided in freedom from rapture. I saw it as peaceful. Tassa mayhaṁ, ānanda, nippītike cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, with the fading away of rapture … I entered and remained in the third absorption. So kho ahaṁ, ānanda, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. While I was in that meditation, perception and focus accompanied by rapture beset me, and that was an affliction for me. Tassa mayhaṁ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; In the same way, when perception and focus accompanied by rapture beset me, that was an affliction for me. evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness?’ ‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain? Why don’t I see it as peaceful?’ ‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of bliss with equanimity, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that. ‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And it’s why I don’t see it as peaceful.’ Tasmā me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And I would see it as peaceful.’ ‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of bliss with equanimity and cultivated that, and I realized the benefits of being without pleasure and pain and developed that. So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind did leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. I saw it as peaceful. Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, giving up pleasure and pain … I entered and remained in the fourth absorption. So kho ahaṁ, ānanda, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. While I was in that meditation, perception and focus accompanied by bliss with equanimity beset me, and that was an affliction for me. Tassa mayhaṁ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; In the same way, when perception and focus accompanied by bliss with equanimity beset me, that was an affliction for me. evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Why don’t I, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’ ‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of infinite space? Why don’t I see it as peaceful?’ ‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that. ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. And it’s why I don’t see it as peaceful.’ Tasmā me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. And I would see it as peaceful.’ ‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that. So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of infinite space. I saw it as peaceful. Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space. So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi. While I was in that meditation, perception and focus accompanied by forms beset me, and that was an affliction for me. Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; In the same way, when perception and focus accompanied by forms beset me, that was an affliction for me. evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’ ‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness? Why don’t I see it as peaceful?’ ‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that. ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. And it’s why I don’t see it as peaceful.’ Tasmā me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. And I would see it as peaceful.’ ‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that. So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of infinite consciousness. I saw it as peaceful. Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness. So kho ahaṁ, ānanda, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi. While I was in that meditation, perception and focus accompanied by the dimension of infinite space beset me, and that was an affliction for me. Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; In the same way, when perception and focus accompanied by the dimension of infinite space beset me, that was an affliction for me. evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’ ‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness? Why don’t I see it as peaceful?’ ‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that. ‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And it’s why I don’t see it as peaceful.’ Tasmā me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And I would see it as peaceful.’ ‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that. So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of nothingness. I saw it as peaceful. Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness. So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi. While I was in that meditation, perception and focus accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me. Tassa mayhaṁ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; In the same way, when perception and focus accompanied by the dimension of infinite consciousness beset me, that was an affliction for me. evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’ ‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception? Why don’t I see it as peaceful?’ ‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that. ‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And it’s why I don’t see it as peaceful.’ Tasmā me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And I would see it as peaceful.’ ‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that. So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of neither perception nor non-perception. I saw it as peaceful. Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception. So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me, and that was an affliction for me. Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; In the same way, when perception and focus accompanied by the dimension of nothingness beset me, that was an affliction for me. evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’ ‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti. But my mind did not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. I didn’t see it as peaceful. Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling? Why don’t I see it as peaceful?’ ‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that. ‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṁso anadhigato, so ca me anāsevito. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And it’s why I don’t see it as peaceful.’ Tasmā me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. Then I thought, Tassa mayhaṁ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And I would see it as peaceful.’ ‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that. So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ. Then my mind did leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. I saw it as peaceful. Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended. So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.

As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. Yāvakīvañcāhaṁ, ānanda, imā nava anupubbavihārasamāpattiyo na evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. Yato ca kho ahaṁ, ānanda, imā nava anupubbavihārasamāpattiyo evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, athāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

Knowledge and vision arose in me: Ñāṇañca pana me dassanaṁ udapādi: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” ‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

Dasamaṁ.

Mahāvaggo catuttho.

Tassuddānaṁ

Dve vihārā ca nibbānaṁ, gāvī jhānena pañcamaṁ; Ānando brāhmaṇā devo, nāgena tapussena cāti.