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Aṅguttara Nikāya - The Numerical Discourses

4: The Book of the Fours

190. Uposatha

1On one occasion the Blessed One was dwelling at Sāvatthī in Migāramātā's Mansion in the Eastern Park. Now on that occasion, on the day of the uposatha, the Blessed One was sitting surrounded by the Saṅgha of bhikkhus. Then, having surveyed the utterly silent Saṅgha of bhikkhus, the Blessed One addressed the bhikkhus:

2"Bhikkhus, this assembly is free from prattle; this assembly is without prattle, pure, established in the core. Such a Saṅgha of bhikkhus, such an assembly, is rarely seen in the world. Such a Saṅgha of bhikkhus, such an assembly, is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Even a little given to such a Saṅgha of bhikkhus, to such an assembly, becomes plentiful, while much given to it becomes even more plentiful. Such a Saṅgha of bhikkhus, such an assembly, is worth traveling many yojanas to see, even with a shoulder bag. Such is this Saṅgha of bhikkhus.


3"There are bhikkhus in this Saṅgha who dwell having attained the state of devas. There are bhikkhus in this Saṅgha who dwell having attained the state of brahmās. There are bhikkhus in this Saṅgha who dwell having attained the imperturbable. There are bhikkhus in this Saṅgha who dwell having attained the state of noble ones.


4(1) "And how has a bhikkhu attained the state of a deva? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has attained the state of a deva.


5(2) "And how has a bhikkhu attained the state of a brahmā? Here, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. It is in this way that a bhikkhu has attained the state of a brahmā.

6(3) "And how has a bhikkhu attained the imperturbable? Here, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, perceiving ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. By completely surmounting the base of the infinity of space, perceiving ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness. By completely surmounting the base of the infinity of consciousness, perceiving ‘there is nothing,’ he enters and dwells in the base of nothingness. By completely surmounting the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. It is in this way that a bhikkhu has attained the imperturbable.


7(4) "And how has a bhikkhu attained the state of a noble one? Here, a bhikkhu understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’


It is in this way that a bhikkhu has attained the state of a noble one."

1Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: 

2"Apalāpāyaṁ, bhikkhave, parisā nippalāpāyaṁ, bhikkhave, parisā suddhā sāre patiṭṭhitā. Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpā parisā dullabhā dassanāyapi lokasmiṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpāya parisāya appaṁ dinnaṁ bahu hoti bahu dinnaṁ bahutaraṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.


3Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe devappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe brahmappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe āneñjappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ariyappattā viharanti.


4Kathañca, bhikkhave, bhikkhu devappatto hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ … pe … tatiyaṁ jhānaṁ … pe … catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu devappatto hoti.


5Kathañca, bhikkhave, bhikkhu brahmappatto hoti? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā … muditā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Evaṁ kho, bhikkhave, bhikkhu brahmappatto hoti.

6Kathañca, bhikkhave, bhikkhu āneñjappatto hoti? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu āneñjappatto hoti.


7Kathañca, bhikkhave, bhikkhu ariyappatto hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti … pe … ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.


Evaṁ kho, bhikkhave, bhikkhu ariyappatto hotī"ti.

Dasamaṁ.
Brāhmaṇavaggo catuttho.

8Yodhā pāṭibhogasutaṁ,
Abhayaṁ brāhmaṇasaccena pañcamaṁ;
Ummaggavassakāro,
Upako sacchikiriyā ca uposathoti.