So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Yathārūpā parisā dullabhā dassanāyapi lokasmiṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. An assembly such as this is rarely seen in the world. Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations. anumajjitvā → paniñjitvā (mr)
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. an9.36
Nāhaṁ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi. I say it’s not possible to know or see or reach the end of the world by running like this.
tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa na vāyasmiṁ vāyosaññī assa na ākāsānañcāyatane ākāsānañcāyatanasaññī assa na viññāṇañcāyatane viññāṇañcāyatanasaññī assa na ākiñcaññāyatane ākiñcaññāyatanasaññī assa na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa na idhaloke idhalokasaññī assa na paraloke paralokasaññī tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa na vāyasmiṁ vāyosaññī assa na ākāsānañcāyatane ākāsānañcāyatanasaññī assa na viññāṇañcāyatane viññāṇañcāyatanasaññī assa na ākiñcaññāyatane ākiñcaññāyatanasaññī assa na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa na idhaloke idhalokasaññī assa na paraloke paralokasaññī
“siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti? “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” pathavisaññī → paṭhavīsaññī (bj, sya-all); paṭhavisaññī (pts1ed) " “Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti. “It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” “Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti? “But how could this be, sir?” Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” "
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti? “Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” “Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… na paraloke paralokasaññī assa; saññī ca pana assā”ti. “It could be, Reverend Ānanda.” Tatthāhaṁ tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti. There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.” Tatthāhaṁ → athāhaṁ (mr) | samāpajjiṁ → samāpajjaṁ (bj)
tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa na vāyasmiṁ vāyosaññī assa na ākāsānañcāyatane ākāsānañcāyatanasaññī assa na viññāṇañcāyatane viññāṇañcāyatanasaññī assa na ākiñcaññāyatane ākiñcaññāyatanasaññī assa na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa na idhaloke idhalokasaññī assa na paraloke paralokasaññī
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti? “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” “Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti. “It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” “Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti. “But how could this be, sir?” Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya na rūpaṁ manasi kareyya na sotaṁ manasi kareyya na saddaṁ manasi kareyya na ghānaṁ manasi kareyya na gandhaṁ manasi kareyya na jivhaṁ manasi kareyya na rasaṁ manasi kareyya na kāyaṁ manasi kareyya na phoṭṭhabbaṁ manasi kareyya na pathaviṁ manasi kareyya na āpaṁ manasi kareyya na tejaṁ manasi kareyya na vāyaṁ manasi kareyya na ākāsānañcāyatanaṁ manasi kareyya na viññāṇañcāyatanaṁ manasi kareyya na ākiñcaññāyatanaṁ manasi kareyya na nevasaññānāsaññāyatanaṁ manasi kareyya na idhalokaṁ manasi kareyya na paralokaṁ
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya, na sotaṁ manasi kareyya, na saddaṁ manasi kareyya, na ghānaṁ manasi kareyya, na gandhaṁ manasi kareyya, na jivhaṁ manasi kareyya, na rasaṁ manasi kareyya, na kāyaṁ manasi kareyya, na phoṭṭhabbaṁ manasi kareyya, na pathaviṁ manasi kareyya, na āpaṁ manasi kareyya, na tejaṁ manasi kareyya, na vāyaṁ manasi kareyya, na ākāsānañcāyatanaṁ manasi kareyya, na viññāṇañcāyatanaṁ manasi kareyya, na ākiñcaññāyatanaṁ manasi kareyya, na nevasaññānāsaññāyatanaṁ manasi kareyya, na idhalokaṁ manasi kareyya, na paralokaṁ manasi kareyya, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya; “Could it be, sir, that a mendicant might gain a state of immersion like this. They wouldn’t focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t focus on earth in earth, water in water, fire in fire, or air in air. And they wouldn’t focus on the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t focus on this world in this world, or the other world in the other world. And they wouldn’t focus on what is seen, heard, thought, known, attained, sought, or explored by the mind. “Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya, na sotaṁ manasi kareyya, na saddaṁ manasi kareyya, na ghānaṁ manasi kareyya, na gandhaṁ manasi kareyya, na jivhaṁ manasi kareyya, na rasaṁ manasi kareyya, na kāyaṁ manasi kareyya, na phoṭṭhabbaṁ manasi kareyya, na pathaviṁ manasi kareyya, na āpaṁ manasi kareyya, na tejaṁ manasi kareyya, na vāyaṁ manasi kareyya, na ākāsānañcāyatanaṁ manasi kareyya, na viññāṇañcāyatanaṁ manasi kareyya, na ākiñcaññāyatanaṁ manasi kareyya, na nevasaññānāsaññāyatanaṁ manasi kareyya, na idhalokaṁ manasi kareyya, na paralokaṁ manasi kareyya, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya; “It could be, Ānanda.”
tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa na vāyasmiṁ vāyosaññī assa na ākāsānañcāyatane ākāsānañcāyatanasaññī assa na viññāṇañcāyatane viññāṇañcāyatanasaññī assa na ākiñcaññāyatane ākiñcaññāyatanasaññī assa na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa na idhaloke idhalokasaññī assa na paraloke paralokasaññī
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” Evaṁ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” "
“Siyā nu kho, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa …pe… na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “Could it be, mendicants, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa na vāyasmiṁ vāyosaññī assa na ākāsānañcāyatane ākāsānañcāyatanasaññī assa na viññāṇañcāyatane viññāṇañcāyatanasaññī assa na ākiñcaññāyatane ākiñcaññāyatanasaññī assa na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa na idhaloke idhalokasaññī assa na paraloke paralokasaññī
“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “Could it be, reverends, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” Evaṁ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati. Вот, монахи, какой-нибудь отшельник или брахман благодаря усердию, благодаря усилию, благодаря прилежанию, благодаря серьезности, благодаря правильному умонастроению обретает такую сосредоточенность разума, что пребывает сосредоточенным разумом в осознании конечности мира. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi. Потому что благодаря усердию, благодаря усилию, благодаря прилежанию, благодаря серьезности, благодаря правильному умонастроению я обретаю такую сосредоточенность разума, что пребываю сосредоточенным разумом в осознании конечности мира. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati. Вот, монахи, какой-нибудь отшельник или брахман благодаря усердию, благодаря усилию, благодаря прилежанию, благодаря серьезности, благодаря правильному умонастроению обретает такую сосредоточенность разума, что пребывает сосредоточенным разумом в осознании бесконечности мира. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi. Потому что благодаря усердию, благодаря усилию, благодаря прилежанию, благодаря серьезности, благодаря правильному умонастроению я обретаю такую сосредоточенность разума, что пребываю сосредоточенным разумом в осознании бесконечности мира. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī. Вот, монахи, какой-нибудь отшельник или брахман благодаря усердию, благодаря усилию, благодаря прилежанию, благодаря серьезности, благодаря правильному умонастроению обретает такую сосредоточенность разума, что пребывает сосредоточенным разумом в осознании конечности мира сверху и снизу и в осознании бесконечности [его] — поперек. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī. Потому что благодаря усердию, благодаря усилию, благодаря прилежанию, благодаря серьезности, благодаря правильному умонастроению я обретаю такую сосредоточенность разума, что пребываю сосредоточенным разумом в осознании конечности мира сверху и снизу, и в осознании бесконечности [его] — поперек.
Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā”ti? Испытал ли досточтимый Готама, что совершивший или приказавший совершить подобного рода жертвоприношение с распадом тела после смерти рождается в счастливом небесном мире?» “Abhijānāmahaṁ, brāhmaṇa, evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā, ahaṁ tena samayena purohito brāhmaṇo ahosiṁ tassa yaññassa yājetā”ti. «Я испытал, брахман, что совершивший или приказавший совершить подобного рода жертвоприношение с распадом тела после смерти рождается в счастливом небесном мире. Я был в то время царским жрецом-брахманом, совершающим это жертвоприношение».
yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. И кто порицает подобного учителя, порицание того неправильно, не согласно с истиной, достойно упрека. Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā. И вот, Лохичча, когда у учителя ученик достигает столь великого отличия, то этот учитель, Лохичча, и не подлежит порицанию в мире. И кто порицает подобного учителя, порицание того неправильно, не согласно с истиной, достойно упрека. yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā. dn12 Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti. И вот, Лохичча, когда у учителя ученик достигает столь великого отличия, то этот учитель, Лохичча, и не подлежит порицанию в мире.
“na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ. «Не подобает, чтобы я достиг ниббаны не обратившись к прислужникам, не простившись с общиной монахов.
Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī. Тогда достопочтенный Сарипутта поспешно взял свой коврик для сиденья и отправился вслед за достопочтенным Пунной Мантанипуттой, не выпуская его голову из виду.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. И какими бы здесь ни существовали материальная форма, чувство, восприятие, формации, сознание – он видит все эти состояния как непостоянное, как страдание, как недуг, как опухоль, как шип, как бедствие, как болезненность, как чужое, как распадающееся, как пустое, как безличностное. ",
Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Аггивессана, это тело, состоящее из материальной формы, состоящее из четырёх великих элементов, порождённое отцом и матерью – выстроено из варёного риса и каши, подвержено непостоянству, износу, стиранию, распаду и разложению. К нему нужно относиться как к непостоянному, как к страданию, как к опухоли, как к [отравленному] дротику, как к бедствию, как к болезненности, как к чужому, как к распадающемуся, как к пустому, как к безличностному. ",
yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa. Таково собрание тех, кто достоин даров, достоин гостеприимства, достоин подношений, достоин почтительных приветствий – несравненное поле заслуг для мира – ",
yathārūpā parisā dullabhā dassanāya lokassa. Такое собрание редко можно увидеть в мире – ",
Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ. There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such sights, or when you recollect sights you formerly obtained that have passed, ceased, and perished.
So khvāhaṁ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāva kālaṅkato. Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.
Na tāva, kassapa, saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. The true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. saddhammappatirūpakaṁ → saddhammapatirūpakaṁ (bj); saddhammapaṭirūpakaṁ (sya-all, pts1ed, pts2ed) " Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti. But when the counterfeit of the true teaching appears in the world then the true teaching disappears. Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṁ hoti yāva na jātarūpappatirūpakaṁ loke uppajjati. It’s like true gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world. Yato ca kho, kassapa, jātarūpappatirūpakaṁ loke uppajjati, atha kho jātarūpassa antaradhānaṁ hoti. But when counterfeit gold appears in the world then real gold disappears. Evameva kho, kassapa, na tāva saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. In the same way, the true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi. Form that is permanent, everlasting, eternal, and imperishable. Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi. Form that is impermanent, suffering, and perishable. Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Form is a temporal phenomenon in the world that the Realized One understands and comprehends.
Ayaṁ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati. Такого называют необученным заурядным человеком, который привязан к материи внутри и снаружи. Он не видит ни ближнего берега, ни дальнего берега. Он рождается в оковах, умирает в оковах и переходит в оковах из этого мира в следующий.baddho jīyati baddho mīyati → baddho jāyati baddho mīyati (bj, pts1ed); bandho jiyyati bandho miyyati (sya-all) "
“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti …pe… “Samiddhi, where there is the eye, sights, eye consciousness, and phenomena to be known by eye consciousness, there is the world or what is known as the world. Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṁ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā …pe… Where there is no eye, no sights, no eye consciousness, and no phenomena to be known by eye consciousness, there is no world or what is known as the world.
Cakkhu kho, ānanda, palokadhammaṁ, rūpā palokadhammā, cakkhuviññāṇaṁ palokadhammaṁ, cakkhusamphasso palokadhammo, yampidaṁ cakkhusamphassapaccayā …pe… tampi palokadhammaṁ …pe… The eye is liable to wear out. Sights … eye consciousness … eye contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also liable to wear out.
Na, bhikkhave, mātugāmo rūpabalahetu vā bhogabalahetu vā ñātibalahetu vā puttabalahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. It is not because of the powers of attractiveness, wealth, relatives, or children that females, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
“na kho me taṁ patirūpaṁ, yohaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ. “It would not be appropriate for me to become fully extinguished before informing my attendants and taking leave of the mendicant Saṅgha.
Evarūpāya cāhaṁ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; When I experience such painful feelings I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
puttasambādhasayanaṁ ajjhāvaseyyāma, kāsikacandanaṁ paccanubhaveyyāma, mālāgandhavilepanaṁ dhāreyyāma, jātarūparajataṁ sādiyeyyāma, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, perfumes, and makeup; and to accept gold and money. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm.
Yathārūpena ca kho, āvuso, buddhe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa buddhe aveccappasādo hoti— And they do have the experiential confidence in the Buddha that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. Yathārūpena ca kho, āvuso, dhamme aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa dhamme aveccappasādo hoti— And they do have the experiential confidence in the teaching that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. Yathārūpena ca kho, āvuso, saṅghe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa saṅghe aveccappasādo hoti— And they do have the experiential confidence in the Saṅgha that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. Yathārūpehi ca kho, āvuso, ariyakantehi sīlehi samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpāni ariyakantāni sīlāni honti akhaṇḍāni …pe… And they do have the ethical conduct loved by the noble ones that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.