sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhāraṇajātiko → dhārakajātiko (sya-all, pts1ed) dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized. dhātānañca → dhatānañca (bj, sya-all, pts1ed) | atthūpaparikkhitā → atthupaparikkhī (sya-all, pts1ed) sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; But they examine the meaning of teachings they have memorized.
sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized. sutānañca dhammānaṁ dhāraṇajātiko hoti; They readily memorize the teachings they’ve heard. dhātānañca dhammānaṁ atthūpaparikkhitā hoti; They examine the meaning of teachings they’ve memorized.
‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti. ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’ Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. But my mind wasn’t secure in the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. ‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind isn’t secure in the dimension of infinite space, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. ‘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. Tasmā me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That’s why my mind isn’t secure in the dimension of infinite space, and not confident, settled, and decided about it. And it’s why I don’t 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’. ‘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 become secure in the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. 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. Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. Then my mind became secure in the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful. So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi. And so, going totally beyond perceptions of form, with the ending 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. ‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti. ‘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?’ ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. ‘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. ‘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’. ‘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 become secure in the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. 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, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi. 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. Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. While I was in that meditation, perceptions accompanied by the dimension of infinite space beset me due to loss of focus, and that was an affliction for me. evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, when perceptions accompanied by the dimension of infinite space beset me due to loss of focus, that was an affliction for me.
Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. There are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi? And what are the four grounds on which they rely? Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? And what is the second ground on which they rely? Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? And what is the third ground on which they rely? Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? And what is the fourth ground on which they rely? Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none. Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi? And what are the four grounds on which they rely? Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. Idaṁ → idaṁ kho (csp1ed) Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? And what is the second ground on which they rely? Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? And what is the third ground on which they rely? Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? And what is the fourth ground on which they rely? Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none. Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. There are some ascetics and brahmins who theorize about chance. They assert that the self and the cosmos arose by chance on two grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi? And what are the two grounds on which they rely? Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti? And what is the second ground on which they rely? Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance. Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. These are the two grounds on which those ascetics and brahmins who theorize about chance assert that the self and the cosmos arose by chance. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … Any ascetics and brahmins who theorize about chance do so on one or other of these two grounds. Outside of this there is none. Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago. There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space. atthaṅgamā → atthagamā (bj, pts1ed) Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanūpago. There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness. Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. partially eternal on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or they assert that the self and the cosmos arose by chance on two grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā. Now, these things are conditioned by contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā. partially eternal on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā. or they assert that the self and the cosmos arose by chance on two grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. dn1 Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. dn1 Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. dn1 Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe… dn1
Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. For someone who has attained the dimension of infinite space, the perception of form has ceased. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. mn70 Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. mn70 Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. mn70 Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.
cakkhu ceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti; But it’s possible for an ordinary person to take some condition as permanent. That is possible.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti. But it’s possible for an ordinary person to take some condition as pleasant.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti. But it’s possible for an ordinary person to take something as self.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti. But it’s possible for an ordinary person to murder their mother.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, ṭhānametaṁ vijjatī’ti pajānāti. But it’s possible for an ordinary person to injure a Realized One with malicious intent.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano saṅghaṁ bhindeyya, ṭhānametaṁ vijjatī’ti pajānāti. But it’s possible for an ordinary person to cause a schism in the Saṅgha.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya, ṭhānametaṁ vijjatī’ti pajānāti. But it’s possible for an ordinary person to dedicate themselves to another teacher.’ ‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko arahaṁ sammāsambuddho uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.’ ‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible for just one wheel-turning monarch to arise in one solar system.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible for a man to be a perfected one, a fully awakened Buddha.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible for a man to be a wheel-turning monarch.’ ‘ṭhānañca kho etaṁ vijjati yaṁ puriso sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.’ ‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible for an unlikable, undesirable, disagreeable result to come from bad conduct of body, speech, and mind.’ ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritassa …pe… mn115 ‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’ ‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritassa …pe… mn115 ‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible that someone who has engaged in bad conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.’ ‘ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritasamaṅgī …pe… mn115 ‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. But it is possible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.’ ‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritasamaṅgī …pe… mn115
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space. Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes secure, confident, settled, and decided in that perception of the dimension of infinite space. ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite space.’ ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of infinite space.’ Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness. ‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space. So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness—focuses on the oneness dependent on the perception of the dimension of nothingness. ‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness. So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of the dimension of infinite space. It is empty of the perception of the dimension of infinite consciousness.
“Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ. “Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ; But before long the light and the vision of forms vanish. Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ. Before my awakening—when I was still unawakened but intent on awakening—I too perceived both light and vision of forms. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. But before long my light and vision of forms vanished. ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. While meditating diligent, keen, and resolute, I perceived both light and vision of forms. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. But before long my light and vision of forms vanished. ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. mn128 Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. mn128 Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. mn128 Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. mn128 Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. mn128 Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. mn128 Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. mn128 Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. mn128 So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. While meditating diligent, keen, and resolute, I perceived both light and vision of forms. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. But before long my light and vision of forms vanished. ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish.
ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, Nose consciousness arises dependent on the nose and smells. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Mind consciousness arises dependent on the mind and ideas. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso. Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. Contact is a condition for feeling. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā. Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ … Nose consciousness … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe… Nose consciousness … manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral. Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…. Nose consciousness … “Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for what is felt as pleasant, painful, or neutral.