中阿含經

14. CHAPTER ON THE MIND

176. THE DISCOURSE ON THE PRACTICE OF MEDITATION[1]

Thus have I heard:

At one time the Buddha was traveling in the country of Shravasti, staying in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhikkhus:

“In the world there are indeed four kinds of meditation practice. What are the four? There is a meditation practice that is flourishing, yet is called declining. There is a meditation practice that is declining, yet is called flourishing. There is a meditation practice that is declining and is known as it truly is to be declining. There is a meditation practice that is flourishing and is known as it truly is to be flourishing.

“Why is a person’s meditation practice called flourishing when they regard it as declining?

“That meditator, secluded from sensual desire and secluded from evil and unwholesome states, with applied thought and sustained thought, with joy and bliss born of seclusion, attains the first dhyana and dwells therein. That person’s mind cultivates right reflection and, proceeding from the first dhyana toward the second dhyana, reaches a superior serenity. The meditator then thinks, ‘My mind has departed from its original characteristic and is proceeding elsewhere, causing me to lose the first dhyana and bringing concentration to an end.’ That meditator does not know as it truly is: ‘My mind is cultivating right reflection and delights in serenity;

it is proceeding from the first dhyana toward the second dhyana, which is a superior serenity.’ Because that person does not know this as it truly is, their intention turns away from reality, and they consequently lose concentration.

Such meditation practice is flourishing, yet is said to be declining.

“Furthermore, for the meditator, applied thought and sustained thought have become tranquil; with inward serenity and one-pointedness of mind, without applied thought or sustained thought, and with joy and bliss born of concentration, that person attains the second dhyana and dwells therein. Their mind cultivates right reflection and proceeds from the second dhyana toward the third dhyana; this is called a superior serenity.

Yet the meditator thinks, ‘My mind has departed from its original characteristic and is proceeding elsewhere, causing me to lose the first dhyana and bringing concentration to an end.’ That meditator does not know as it truly is: ‘My mind is cultivating right reflection and delights in serenity; it is proceeding from the second dhyana toward the third dhyana, which is a superior serenity.’ Because that person does not know this as it truly is, their intention turns away from reality, and they consequently lose concentration.

Such meditation practice is flourishing, yet is said to be declining.

“Furthermore, the meditator, having become detached from joy and desire, dwells in equanimity and freedom from seeking, with right mindfulness and right knowledge, and bodily experiences bliss—the state of which the noble ones say, ‘One who has noble equanimity and mindfulness dwells in bliss.’ That person attains the third dhyana and dwells therein. Their mind cultivates right reflection and proceeds from the third dhyana toward the fourth dhyana; this is a superior serenity.

Yet the meditator thinks, ‘My mind has departed from its original characteristic and is proceeding elsewhere, causing me to lose the first dhyana and bringing concentration to an end.’ That meditator does not know as it truly is: ‘My mind is cultivating right reflection and delights in serenity; it is proceeding from the third dhyana toward the fourth dhyana, which is a superior serenity.’ Because that person does not know this as it truly is, their intention turns away from reality, and they consequently lose concentration.

Such meditation practice is flourishing, yet is said to be declining.

“Furthermore, the meditator, with pain ended and pleasure ended, and with joy and sorrow having previously ceased, being neither painful nor pleasant and possessing purity of mindfulness through equanimity, attains the fourth dhyana and dwells therein. Their mind cultivates right reflection and proceeds from the fourth dhyana toward the sphere of infinite space; this is a superior serenity. Yet the meditator thinks, ‘My mind has departed from its original characteristic and is proceeding elsewhere, causing me to lose the first dhyana and bringing concentration to an end.’ That meditator does not know as it truly is: ‘My mind is cultivating right reflection and delights in serenity;

it is proceeding from the fourth dhyana toward the sphere of infinite space, which is a superior serenity.’ Because that person does not know this as it truly is, their intention turns away from reality, and they consequently lose concentration.

Such meditation practice is flourishing, yet is said to be declining.

“Furthermore, the meditator, having transcended all perceptions of form, brought perceptions of resistance to an end, and not attended to any kind of diverse perception, enters infinite space and dwells having attained the sphere of infinite space. Their mind cultivates right reflection and proceeds from the sphere of infinite space toward the sphere of infinite consciousness; this is a superior serenity. Yet the meditator thinks, ‘My mind has departed from its original characteristic and is proceeding elsewhere, causing me to lose the first dhyana and bringing concentration to an end.’ That meditator does not know as it truly is: ‘My mind is cultivating right reflection and delights in serenity;

it is proceeding from the sphere of infinite space toward the sphere of infinite consciousness, which is a superior serenity.’ Because that person does not know this as it truly is, their intention turns away from reality, and they consequently lose concentration.

Such meditation practice is flourishing, yet is said to be declining.

“Furthermore, the meditator, having entirely transcended the sphere of infinite space, enters infinite consciousness and dwells having attained the sphere of infinite consciousness. Their mind cultivates right reflection and proceeds from the sphere of infinite consciousness toward the sphere of nothingness; this is a superior serenity. Yet the meditator thinks, ‘My mind has departed from its original characteristic and is proceeding elsewhere, causing me to lose the first dhyana and bringing concentration to an end.’ That meditator does not know as it truly is: ‘My mind is cultivating right reflection and delights in serenity;

it is proceeding from the sphere of infinite consciousness toward the sphere of nothingness, which is a superior serenity.’ Because that person does not know this as it truly is, their intention turns away from reality, and they consequently lose concentration.

Such meditation practice is flourishing, yet is said to be declining.

“Furthermore, the meditator, having entirely transcended the sphere of infinite consciousness, enters the sphere of nothingness and dwells having attained the sphere of nothingness. Their mind cultivates right reflection and proceeds from the sphere of nothingness toward the sphere of neither perception nor non-perception; this is a superior serenity. Yet the meditator thinks, ‘My mind has departed from the four characteristics and is proceeding elsewhere, so I am losing the sphere of nothingness and bringing concentration to an end.’ That meditator does not know as it truly is: ‘My mind is cultivating right reflection and delights in serenity;

it is proceeding from the sphere of nothingness toward the sphere of neither perception nor non-perception, which is a superior serenity.’ Because that person does not know this as it truly is, their intention turns away from reality, and they consequently lose concentration.

Such meditation practice is flourishing, yet is said to be declining.

“What is a meditation practice that is declining, yet is regarded as flourishing?

“That meditator, secluded from sensual desire and secluded from evil and unwholesome states, with applied thought and sustained thought, and with joy and bliss born of seclusion, attains the first dhyana and dwells therein. While cultivating the path leading to the second dhyana, that person reflects upon other limited perceptions, yet thinks, ‘My mind is cultivating right reflection and delights in serenity; it is proceeding from the first dhyana toward the second dhyana, which is a superior serenity.’ That meditator does not know as it truly is that one should enter the first dhyana only by reflecting with perceptions associated with disenchantment and detachment, and that one should not enter the second dhyana by reflecting upon other limited perceptions.

Because that person does not know this as it truly is, they do not clearly know their own mind and consequently lose concentration. Such meditation practice is declining, yet is regarded as flourishing.”

"Furthermore, with applied thought and sustained thought having ceased, the meditator, inwardly tranquil and unified in mind, without applied thought or sustained thought, with joy and bliss born of concentration, attains and dwells in the Second Dhyana. The meditator contemplates other limited perceptions while cultivating the path leading to the Third Dhyana. Yet the meditator thinks, ‘My mind cultivates right contemplation and delights in tranquility; proceeding from the Second Dhyana toward the Third Dhyana—this is supreme tranquility.’ That meditator does not know as it truly is that one should enter the Second Dhyana only by contemplating a perception associated with disenchantment, and should not enter the Third Dhyana by contemplating other limited perceptions.

Because the meditator does not know this as it truly is, the meditator does not clearly understand their own mind and consequently loses concentration. Such meditation is decline, yet it is regarded as flourishing.

"The meditator, having departed from joy and desire, dwells in equanimity, free from seeking, with right mindfulness and right knowledge, and personally experiences the bliss of which the Noble Ones declare, ‘One endowed with noble equanimity and mindfulness dwells in bliss’; thus the meditator attains, accomplishes, and dwells in the Third Dhyana. The meditator contemplates other limited perceptions while cultivating the path leading to the Fourth Dhyana.

Yet the meditator thinks, ‘My mind cultivates right contemplation and delights in tranquility; proceeding from the Third Dhyana toward the Fourth Dhyana—this is supreme tranquility.’ That meditator does not know as it truly is that one should enter the Third Dhyana only by contemplating a perception associated with disenchantment, and should not enter the Fourth Dhyana by contemplating other limited perceptions. Because the meditator does not know this as it truly is, the meditator does not clearly understand their own mind and consequently loses concentration.

Such meditation is decline, yet it is regarded as flourishing.

"Furthermore, with the cessation of pleasure and pain, and with joy and sorrow having previously ceased, the meditator, experiencing neither pain nor pleasure and possessing purity of mindfulness through equanimity, attains, accomplishes, and dwells in the Fourth Dhyana. The meditator contemplates other limited perceptions while cultivating the path leading to the Sphere of Infinite Space. Yet the meditator thinks, ‘My mind cultivates right contemplation and delights in tranquility;

proceeding from the Fourth Dhyana toward the Sphere of Infinite Space—this is supreme tranquility.’ That meditator does not know as it truly is that one should enter the Fourth Dhyana only by contemplating a perception associated with disenchantment, and should not enter the Sphere of Infinite Space by contemplating other limited perceptions.

Because the meditator does not know this as it truly is, the meditator does not clearly understand their own mind and consequently loses concentration. Such meditation is decline, yet it is regarded as flourishing.

"Furthermore, having transcended all perceptions of form, brought perceptions of resistance to an end, and ceased to attend to any diversity of perceptions, the meditator enters infinite space and attains, accomplishes, and dwells in that Sphere of Infinite Space. The meditator contemplates other limited perceptions while cultivating the path leading to the Sphere of Infinite Consciousness. Yet the meditator thinks, ‘My mind cultivates right contemplation and delights in tranquility;

proceeding from the Sphere of Infinite Space toward the Sphere of Infinite Consciousness—this is supreme tranquility.’ That meditator does not know as it truly is that one should enter the Sphere of Infinite Space only by contemplating a perception associated with disenchantment, and should not enter the Sphere of Infinite Consciousness by contemplating other limited perceptions.

Because the meditator does not know this as it truly is, the meditator does not clearly understand their own mind and consequently loses concentration. Such meditation is decline, yet it is regarded as flourishing.

"Furthermore, having transcended the Sphere of Infinite Space, the meditator enters infinite consciousness and attains, accomplishes, and dwells in that Sphere of Infinite Consciousness. The meditator contemplates other limited perceptions while cultivating the path leading to the Sphere of Nothingness. Yet the meditator thinks, ‘My mind cultivates right contemplation and delights in tranquility; proceeding from the Sphere of Infinite Consciousness toward the Sphere of Nothingness—this is supreme tranquility.’ That meditator does not know as it truly is that one should enter the Sphere of Infinite Consciousness only by contemplating a perception associated with disenchantment, and should not enter the Sphere of Nothingness by contemplating other limited perceptions.

Because the meditator does not know this as it truly is, the meditator does not clearly understand their own mind and consequently loses concentration. Such meditation is decline, yet it is regarded as flourishing.

"Furthermore, having transcended the entire Sphere of Infinite Consciousness, the meditator enters nothingness and attains, accomplishes, and dwells in the Sphere of Nothingness. The meditator contemplates other limited perceptions while cultivating the path leading to the Sphere of Neither Perception nor Non-Perception. Yet the meditator thinks, ‘My mind cultivates right contemplation and delights in tranquility;

proceeding from the Sphere of Nothingness toward the Sphere of Neither Perception nor Non-Perception—this is supreme tranquility.’ That meditator does not know as it truly is that one should enter the Sphere of Nothingness only by contemplating a perception associated with disenchantment, and should not enter the Sphere of Neither Perception nor Non-Perception by contemplating other limited perceptions.

Because the meditator does not know this as it truly is, the meditator does not clearly understand their own mind and consequently loses concentration. Such meditation is decline, yet it is regarded as flourishing.

"What does it mean for a meditator to know decline as it truly is when meditation declines?

"Through the practice, object, and aim, that meditator transcends the entire Sphere of Nothingness, enters the Sphere of Neither Perception nor Non-Perception, and attains, accomplishes, and dwells in the Sphere of Neither Perception nor Non-Perception. However, the meditator does not sustain that practice or attend to that object and aim, but practices only upon the perception associated with the Sphere of Nothingness and consequently falls back to it.

The meditator thinks, ‘My mind has departed from its original characteristic and turned toward another state; the Sphere of Neither Perception nor Non-Perception has been lost, and concentration has ceased.’ Having known this as it truly is, the meditator does not lose resolve regarding the reality of the matter and does not lose concentration. Such meditation is decline known as it truly is to be decline.

"Furthermore, through the practice, object, and aim, that meditator transcends the entire Sphere of Infinite Consciousness, enters nothingness, and attains, accomplishes, and dwells in that Sphere of Nothingness. However, the meditator does not sustain that practice or attend to that object and aim, but practices only upon the perception associated with the Sphere of Infinite Consciousness and consequently falls back to it.

The meditator thinks, ‘My mind has departed from its original characteristic and turned toward another state; the Sphere of Nothingness has been lost, and concentration has ceased.’ Having known this as it truly is, the meditator does not lose resolve regarding the reality of the matter and does not lose concentration. Such meditation is decline known as it truly is to be decline.

"Furthermore, through the practice, object, and aim, that meditator transcends the entire Sphere of Infinite Space, enters infinite consciousness, and attains, accomplishes, and dwells in the Sphere of Infinite Consciousness. However, the meditator does not sustain that practice or attend to that object and aim, but practices only upon the perception associated with the Sphere of Infinite Space and consequently falls back to it.

The meditator then thinks, ‘My mind has departed from its original characteristic and turned toward another state; the Sphere of Infinite Consciousness has been lost, and concentration has ceased.’ Having known this as it truly is, the meditator does not lose resolve regarding the reality of the matter and does not lose concentration. Such meditation is decline known as it truly is to be decline."

“Again, with respect to his practice, its object, and its aim, that meditator transcends all perceptions of form, brings perceptions of resistance to an end, and does not attend to any kind of perception. Entering infinite space, he realizes the Sphere of Infinite Space and dwells having attained it. Yet he does not maintain that practice or attend to its object and aim, but instead cultivates perceptions associated with delight in form, and consequently regresses to that state.

He thinks, ‘My mind has departed from its original characteristic and turned elsewhere. I have lost the Sphere of Infinite Space; the concentration has ceased.’ Having known this as it truly is, he does not retreat from that truth and does not lose concentration. When meditation declines in this way, he knows as it truly is that it is decline.

“Again, with respect to his practice, its object, and its aim, that meditator, with pleasure ceased and pain ceased, and with the former joy and sorrow also ceased, neither painful nor pleasant, with equanimity and mindfulness purified, realizes the fourth jhana and dwells having attained it. Yet he does not maintain that practice or attend to its object and aim, but instead cultivates perceptions associated with the third jhana, and consequently regresses to that state.

He thinks, ‘My mind has departed from its original characteristic and turned elsewhere. I have lost the fourth jhana; the concentration has ceased.’ Having known this as it truly is, he does not retreat from that truth and does not lose concentration. When meditation declines in this way, he knows as it truly is that it is decline.

“Again, with respect to his practice, its object, and its aim, that meditator, separated from joy and desire, abides in equanimity, free from seeking, with right mindfulness and right knowledge, and experiences pleasure with the body—what the noble ones call ‘noble equanimity, mindfulness, and dwelling pleasantly’—realizes the third jhana and dwells having attained it. Yet he does not maintain that practice or attend to its object and aim, but instead cultivates perceptions associated with the second jhana, and consequently regresses to that state.

He thinks, ‘My mind has departed from its original characteristic and turned elsewhere. I have lost the third jhana; the concentration has ceased.’ Having known this as it truly is, he does not retreat from that truth and does not lose concentration. When meditation declines in this way, he knows as it truly is that it is decline.

“Again, with respect to his practice, its object, and its aim, that meditator, with initial and sustained thought ceased, inwardly tranquil and one-pointed in mind, without initial or sustained thought, and with joy and pleasure born of concentration, realizes the second jhana and dwells having attained it. Yet he does not maintain that practice or attend to its object and aim, but instead cultivates perceptions associated with the first jhana, and consequently regresses to that state.

He thinks, ‘My mind has departed from its original characteristic and turned elsewhere. I have lost the second jhana; the concentration has ceased.’ Having known this as it truly is, he does not retreat from that truth and does not lose concentration. When meditation declines in this way, he knows as it truly is that it is decline.

“Again, with respect to his practice, its object, and its aim, that meditator, separated from sensual desire and unwholesome states, with initial and sustained thought and with joy and pleasure born of concentration, realizes the first jhana and dwells having attained it. Yet he does not maintain that practice or attend to its object and aim, but instead cultivates perceptions associated with delight in sensual desire, and consequently regresses to that state. He thinks, ‘My mind has departed from its original characteristic and turned elsewhere. I have lost the first jhana; the concentration has ceased.’ Having known this as it truly is, he does not retreat from that truth and does not lose concentration. When meditation declines in this way, he knows as it truly is that it is decline.

“What is meditation that flourishes, such that one knows as it truly is that it flourishes?

“That meditator, separated from sensual desire and unwholesome states, with initial and sustained thought and with joy and pleasure born of seclusion, realizes the first jhana and dwells having attained it. His mind cultivates right reflection and delights in tranquil peace; then, from the first jhana, it proceeds toward the second jhana, which is a more excellent tranquility. That meditator then thinks, ‘My mind cultivates right reflection and delights in tranquil peace; then, from the first jhana, it proceeds toward the second jhana, which is a more excellent tranquility.’ Having known this as it truly is, he clearly knows that mind and does not lose concentration. When meditation flourishes in this way, he knows as it truly is that it flourishes.

“Again, that meditator, with initial and sustained thought ceased, inwardly tranquil and one-pointed in mind, without initial or sustained thought, and with joy and pleasure born of concentration, realizes the second jhana and dwells having attained it. His mind cultivates right reflection and delights in tranquil peace; then, from the second jhana, it proceeds toward the third jhana, which is a more excellent tranquility. He then thinks, ‘My mind cultivates right reflection and delights in tranquil peace; then, from the second jhana, it proceeds toward the third jhana, which is a more excellent tranquility.’ Having known this as it truly is, he clearly knows that mind and does not lose concentration. When meditation flourishes in this way, he knows as it truly is that it flourishes.

“Again, that meditator, separated from joy and desire, abiding in equanimity, free from seeking, with right mindfulness and right knowledge, and experiencing pleasure with the body—what the noble ones call ‘noble equanimity, mindfulness, and dwelling pleasantly’—realizes the third jhana and dwells having attained it. His mind cultivates right reflection and delights in tranquil peace; then, from the third jhana, it proceeds toward the fourth jhana, which is a more excellent tranquility.

That meditator then thinks, ‘My mind cultivates right reflection and delights in tranquil peace; then, from the third jhana, it proceeds toward the fourth jhana, which is a more excellent tranquility.’ Having known this as it truly is, he clearly knows that mind and does not lose concentration. When meditation flourishes in this way, he knows as it truly is that it flourishes.

“Again, that meditator, with pleasure ceased and pain ceased, and with the former joy and sorrow also ceased, neither painful nor pleasant, with equanimity and mindfulness purified, realizes the fourth jhana and dwells having attained it. His mind cultivates right reflection and delights in tranquil peace; then, from the fourth jhana, it proceeds toward the Sphere of Infinite Space, which is a more excellent tranquility.

That meditator then thinks, ‘My mind cultivates right reflection and delights in tranquil peace; then, from the fourth jhana, it proceeds toward the Sphere of Infinite Space, which is a more excellent tranquility.’ Having known this as it truly is, he clearly knows that mind and does not lose concentration. When meditation flourishes in this way, he knows as it truly is that it flourishes.

“Again, that meditator transcends all perceptions of form, brings perceptions of resistance to an end, and does not attend to any kind of perception. Entering infinite space, he realizes the Sphere of Infinite Space and dwells having attained it. His mind cultivates right reflection and delights in tranquil peace; then, from the Sphere of Infinite Space, it proceeds toward the Sphere of Infinite Consciousness, which is a more excellent tranquility.

That meditator then thinks, ‘My mind cultivates right reflection and delights in tranquil peace; then, from the Sphere of Infinite Space, it proceeds toward the Sphere of Infinite Consciousness, which is a more excellent tranquility.’ Having known this as it truly is, he clearly knows that mind and does not lose concentration. When meditation flourishes in this way, he knows as it truly is that it flourishes.

“Again, that meditator transcends the Sphere of Infinite Space and enters infinite consciousness; he realizes the Sphere of Infinite Consciousness and dwells having attained it. His mind cultivates right reflection and delights in tranquil peace; then, from the Sphere of Infinite Consciousness, it proceeds toward the Sphere of Nothingness, which is a more excellent tranquility. That meditator then thinks, ‘My mind cultivates right reflection and delights in tranquil peace; then, from the Sphere of Infinite Consciousness, it proceeds toward the Sphere of Nothingness, which is a more excellent tranquility.’ Having known this as it truly is, he clearly knows that mind and does not lose concentration. When meditation flourishes in this way, he knows as it truly is that it flourishes.”

"Furthermore, that meditator, having completely transcended the sphere of infinite consciousness, enters nothingness, attains the sphere of nothingness, and dwells therein accomplished. His mind cultivates right reflection and delights in tranquil bliss; then, from the sphere of nothingness, it inclines toward the sphere of neither-perception-nor-non-perception, which is supreme tranquility. That meditator then thinks: ‘My mind cultivates right reflection and delights in tranquil bliss; then, from the sphere of nothingness, it inclines toward the sphere of neither-perception-nor-non-perception, which is supreme tranquility.’ Having known this as it truly is, he clearly understands that mind without losing concentration.

When meditation is thus ardent, he knows as it truly is that it is ardent.

"There are indeed four kinds of meditation in the world; therefore, I have expounded them."

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.

Notes:

[01] Chinese edition, fascicle 46.

177. DISCOURSE ON THE TEACHING[1]

Thus have I heard:

At one time, the Buddha was traveling in Kuru and staying at Kammāsadhamma, a town of the Kurus[01].

At that time, the Blessed One addressed the bhikkhus:

"I shall teach you the Dharma, sublime in the beginning, sublime in the middle, and sublime in the end, endowed with both the letter and the meaning, entirely pure, and revealing the holy life. It is the discourse called ‘The Four Kinds of Teaching.’ I shall now distinguish and explain the meaning and principles of the discourse called ‘The Four Kinds of Teaching.’ Listen! Listen carefully! Reflect well upon it. I shall speak."

The bhikkhus then respectfully received the instruction and listened.

The Buddha said:

"What is meant by distinguishing and explaining the meaning and principles of the Discourse on the Four Kinds of Teaching?

"A bhikkhu, by means of a course of practice, an object, and an aim, secluded from sensual desire and secluded from evil and unwholesome states, with initial and sustained thought, and with joy and bliss born of seclusion, attains the first jhana and dwells therein accomplished. Yet he does not maintain this course of practice or direct his reflection toward this object and aim, but instead engages only in perceptions associated with sensual pleasure and consequently declines. That bhikkhu should know: ‘I have produced this state, but I do not remain in it, advance, or become disenchanted. The state I have produced causes me to decline. Therefore, this concentration of mine will not endure for long.’ That bhikkhu should know it in this way.

"Furthermore, a bhikkhu, by means of a course of practice, an object, and an aim, secluded from sensual desire and secluded from evil and unwholesome states, with initial and sustained thought, and with joy and bliss born of seclusion, attains the first jhana and dwells therein accomplished. He maintains this course of practice, directs his reflection toward this object and aim, establishes mindfulness in accordance with the Dharma, and dwells with one-pointed mind. That bhikkhu should know: ‘I have produced this state, and I neither decline nor advance, nor do I become disenchanted. The state I have produced enables me to remain in it, and this concentration of mine will certainly endure for a long time.’ That bhikkhu should know it in this way.

"Furthermore, a bhikkhu, by means of a course of practice, an object, and an aim, secluded from sensual desire and secluded from evil and unwholesome states, with initial and sustained thought, and with joy and bliss born of seclusion, attains the first jhana and dwells therein accomplished. Yet he does not maintain this course of practice or direct his reflection toward this object and aim, but instead attends only to perceptions associated with the second jhana and thereby accomplishes advancement. That bhikkhu should know: ‘I have produced this state, and I neither decline nor remain in it, nor do I become disenchanted and repelled. The state I have produced enables me to advance; thus, before long, I shall attain the second jhana.’ That bhikkhu should know it in this way.

"Furthermore, a bhikkhu, by means of a course of practice, an object, and an aim, secluded from sensual desire and secluded from evil and unwholesome states, with initial and sustained thought, and with joy and bliss born of seclusion, attains the first jhana and dwells therein accomplished. Yet he does not maintain this course of practice, though he directs his reflection toward this object and aim, and attends only to perceptions associated with cessation, thereby accomplishing dispassion. That bhikkhu should know: ‘I have produced this state, and I neither decline nor remain in it, nor do I advance. The state I have produced can cause me to become disenchanted. Thus, before long, I shall attain the fruit of the exhaustion of the defilements.’ That bhikkhu should know it in this way.

"Furthermore, a bhikkhu, by means of a course of practice, an object, and an aim, with initial and sustained thought stilled, inwardly tranquil and unified in mind, without initial or sustained thought, and with joy and bliss born of concentration, attains the second jhana and dwells therein accomplished. Yet he does not maintain this course of practice or direct his reflection toward this object and aim, but instead attends only to perceptions associated with the first jhana and consequently declines. That bhikkhu should know: ‘I have produced this state, but I do not remain in it, advance, or become disenchanted. The state I have produced causes me to decline; therefore, this concentration of mine will not endure for long.’ That bhikkhu should know it in this way.

"Furthermore, a bhikkhu, by means of a course of practice, an object, and an aim, with initial and sustained thought stilled, inwardly tranquil and unified in mind, without initial or sustained thought, and with joy and bliss born of concentration, attains the second jhana and dwells therein accomplished. He maintains this course of practice, directs his reflection toward this object and aim, establishes mindfulness in accordance with the Dharma, and dwells with one-pointed mind. That bhikkhu should know: ‘I have produced this state, and I neither decline nor advance, nor do I become disenchanted. The state I have produced enables me to remain in it; therefore, this concentration of mine will certainly endure for a long time.’ That bhikkhu should know it in this way.

"Furthermore, a bhikkhu, by means of a course of practice, an object, and an aim, with initial and sustained thought stilled, inwardly tranquil and unified in mind, without initial or sustained thought, and with joy and bliss born of concentration, attains the second jhana and dwells therein accomplished. Yet he does not maintain this course of practice or direct his reflection toward this object and aim, but instead attends only to perceptions associated with the third jhana and thereby accomplishes advancement. That bhikkhu should know: ‘I have produced this state, and I neither decline nor remain in it, nor do I become disenchanted. The state I have produced enables me to advance; thus, before long, I shall attain the third jhana.’ That bhikkhu should know it in this way.

"Furthermore, a bhikkhu, by means of a course of practice, an object, and an aim, with initial and sustained thought stilled, inwardly tranquil and unified in mind, without initial or sustained thought, and with joy and bliss born of concentration, attains the second jhana and dwells therein accomplished. Yet he does not maintain this course of practice or direct his reflection toward this object and aim, but instead attends only to perceptions associated with cessation and tranquility, thereby accomplishing dispassion.

That bhikkhu should know: ‘I have produced this state, and I neither decline nor remain in it, nor do I advance. The state I have produced causes me to become disenchanted; thus, before long, I shall attain the fruit of the exhaustion of the defilements.’ That bhikkhu should know it in this way.

"Furthermore, a bhikkhu, by means of a course of practice, an object, and an aim, with the fading away of joy, dwells in equanimity, free from craving, with right mindfulness and right knowledge, and experiences bliss with the body—that of which the noble ones declare, ‘One who has equanimity and mindfulness dwells in bliss’—attains the third jhana and dwells therein accomplished. Yet he does not maintain this course of practice or direct his reflection toward this object and aim, but instead attends only to perceptions associated with the second jhana and consequently declines.

That bhikkhu should know: ‘I have produced this state, but I do not remain in it, advance, or become disenchanted. The state I have produced causes me to decline; therefore, this concentration of mine will not endure for long.’ That bhikkhu should know it in this way."

“Again, a bhikkhu, with respect to his course of practice, object, and aim, having departed from rapture and desire, dwells in equanimity, free from seeking, with right mindfulness and right knowledge, experiencing pleasure with the body—that which the noble ones call ‘dwelling in pleasure with noble equanimity and mindfulness’—attains the third jhana, accomplishes it, and dwells therein. He takes up this course of practice, reflects upon this object and aim, establishes mindfulness in accordance with the Dharma, and dwells with one-pointed mind.

That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor advances, nor does it lead to disenchantment. I have given rise to this state, and it enables me to remain established; therefore, this concentration of mine will certainly endure for a long time.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, having departed from rapture and desire, dwells in equanimity, free from seeking, with right mindfulness and right knowledge, experiencing pleasure with the body—that which the noble ones call ‘dwelling in pleasure with noble equanimity and mindfulness’—attains the third jhana, accomplishes it, and dwells therein. But he does not take up this course of practice or reflect upon this object and aim; instead, he cultivates only perceptions and thoughts corresponding to the fourth jhana and accomplishes advancement.

That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor remains stationary, nor does it lead to disenchantment. I have given rise to this state, and it should enable me to advance; thus, before long, I shall attain the fourth jhana.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, having departed from rapture and desire, dwells in equanimity, free from seeking, with right mindfulness and right knowledge, experiencing pleasure with the body—that which the noble ones call ‘dwelling in pleasure with noble equanimity and mindfulness’—attains the third jhana, accomplishes it, and dwells therein. But he does not take up this course of practice or reflect upon this object and aim; instead, he cultivates only perceptions and thoughts corresponding to cessation and tranquility, accomplishing freedom from desire.

That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor remains stationary, nor does it advance. I have given rise to this state, and it should be able to lead me to disenchantment; thus, before long, I shall attain the fruit of the exhaustion of the taints.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, with the cessation of pleasure, the cessation of pain, and the prior disappearance of sorrow and joy, being neither painful nor pleasant, with mindfulness purified by equanimity, attains the fourth jhana, accomplishes it, and dwells therein. But he does not take up this course of practice or reflect upon this object and aim; instead, he cultivates only perceptions and thoughts corresponding to the third jhana, bringing about decline.

That bhikkhu should know: ‘I have given rise to this state, and it neither remains stationary nor advances, nor does it lead to disenchantment. I have given rise to this state, and it should cause me to decline; therefore, this concentration of mine will not endure for a long time.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, with the cessation of pleasure, the cessation of pain, and the prior disappearance of sorrow and joy, being neither painful nor pleasant, with mindfulness purified by equanimity, attains the fourth jhana, accomplishes it, and dwells therein. He takes up this course of practice, reflects upon this object and aim, establishes mindfulness in accordance with the Dharma, and dwells with one-pointed mind. That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor advances, nor does it lead to disenchantment. I have given rise to this state, and therefore I remain established; consequently, this concentration of mine will certainly endure for a long time.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, with the cessation of pleasure, the cessation of pain, and the prior disappearance of sorrow and joy, being neither painful nor pleasant, with mindfulness purified by equanimity, attains the fourth jhana, accomplishes it, and dwells therein. But he does not take up this course of practice or reflect upon this object and aim; instead, he cultivates only perceptions and thoughts corresponding to the sphere of infinite space and to advancement.

That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor remains stationary, nor does it lead to disenchantment. I have given rise to this state, and therefore I advance; thus, before long, I shall attain the sphere of infinite space.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, with the cessation of pleasure, the cessation of pain, and the prior disappearance of sorrow and joy, being neither painful nor pleasant, with mindfulness purified by equanimity, attains the fourth jhana, accomplishes it, and dwells therein. But he does not take up this course of practice or reflect upon this object and aim; instead, he cultivates only perceptions and thoughts corresponding to cessation and tranquility, accomplishing freedom from desire.

That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor remains stationary, nor does it advance. I have given rise to this state, and it can lead me to disenchantment; thus, before long, I shall attain the fruit of the exhaustion of the taints.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, having transcended all perceptions of form, brought perceptions of resistance to an end, and not attended to any perception of diversity, enters infinite space, attains the sphere of infinite space, accomplishes it, and dwells therein. But he takes up this course of practice without reflecting upon this object and aim; instead, he cultivates only perceptions and thoughts corresponding to delight in form, bringing about decline.

That bhikkhu should know: ‘I have given rise to this state, and it neither remains stationary nor advances, nor does it lead to disenchantment. I have given rise to this state, and it causes me to decline; therefore, this concentration of mine will not endure for a long time.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, having transcended all perceptions of form, brought perceptions of resistance to an end, and not attended to any perception of diversity, enters infinite space, attains the sphere of infinite space, accomplishes it, and dwells therein. He takes up this course of practice, reflects upon this object and aim, establishes mindfulness in accordance with the Dharma, and dwells with one-pointed mind. That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor advances, nor does it lead to disenchantment. I have given rise to this state, and it enables me to remain established; therefore, this concentration of mine will certainly endure for a long time.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, having transcended all perceptions of form, brought perceptions of resistance to an end, and not attended to any perception of diversity, enters infinite space, attains the sphere of infinite space, accomplishes it, and dwells therein. But he does not take up this course of practice or reflect upon this object and aim; instead, he cultivates only perceptions and thoughts corresponding to the sphere of infinite consciousness, accomplishing advancement.

That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor remains stationary, nor does it lead to disenchantment. I have given rise to this state, and therefore I advance; thus, before long, I shall attain the sphere of infinite consciousness.’ That bhikkhu should know thus.

“Again, a bhikkhu, with respect to his course of practice, object, and aim, having transcended all perceptions of form, brought perceptions of resistance to an end, and not attended to any perception of diversity, enters infinite space, attains the sphere of infinite space, accomplishes it, and dwells therein. But he does not take up this course of practice or reflect upon this object and aim; instead, he cultivates only perceptions and thoughts corresponding to cessation and tranquility, accomplishing freedom from desire.

That bhikkhu should know: ‘I have given rise to this state, and it neither declines nor remains stationary, nor does it advance. I have given rise to this state, and it can lead me to disenchantment; thus, before long, I shall attain the fruit of the exhaustion of the taints.’ That bhikkhu should know thus.”

"Furthermore, a bhikkhu, with a field of practice, object, and aim, transcends the entire Sphere of Infinite Space, enters infinite consciousness, and attains and abides in the Sphere of Infinite Consciousness. Yet he does not take up this field of practice or contemplate this object and aim, but attends only to perceptions associated with the Sphere of Infinite Space and consequently declines. That bhikkhu should understand: ‘I have produced this state, but I do not remain in it, advance, or become disenchanted. Because I have produced this state, I regress; therefore, this concentration of mine will not endure for long.’ That bhikkhu should understand thus.

"Furthermore, a bhikkhu, with a field of practice, object, and aim, transcends the entire Sphere of Infinite Space, enters infinite consciousness, and attains and abides in the Sphere of Infinite Consciousness. He takes up this field of practice, contemplates this object and aim, establishes mindfulness in accordance with the Dharma, and abides with one-pointed mind. That bhikkhu should understand: ‘I have produced this state without regressing, advancing, or becoming disenchanted. Because I have produced this state, I attain stability; therefore, this concentration of mine will certainly endure for long.’ That bhikkhu should understand thus.

"Furthermore, a bhikkhu, with a field of practice, object, and aim, transcends the entire Sphere of Infinite Space, enters infinite consciousness, and attains and abides in the Sphere of Infinite Consciousness. Yet he does not take up this field of practice or contemplate this object and aim, but attends only to perceptions associated with the Sphere of Nothingness and consequently advances. That bhikkhu should understand: ‘I have produced this state without regressing, remaining, or becoming disenchanted. Because I have produced this state, I advance; thus, before long, I shall attain the Sphere of Nothingness.’ That bhikkhu should understand thus.

"Furthermore, a bhikkhu, with a field of practice, object, and aim, transcends the entire Sphere of Infinite Space, enters infinite consciousness, and attains and abides in the Sphere of Infinite Consciousness. Yet he does not take up this field of practice or contemplate this object and aim, but attends only to perceptions associated with cessation and tranquility, and consequently attains dispassion. That bhikkhu should understand: ‘I have produced this state without regressing, remaining, or advancing. Because I have produced this state, it causes me to become disenchanted; thus, before long, I shall attain the fruit of the exhaustion of the taints.’ That bhikkhu should understand thus.

"Furthermore, a bhikkhu, with a field of practice, object, and aim, transcends the entire Sphere of Infinite Consciousness, enters nothingness, and attains and abides in the Sphere of Nothingness. Yet he does not take up this field of practice or contemplate this object and aim, but attends only to perceptions associated with the Sphere of Infinite Consciousness and consequently declines. That bhikkhu should understand: ‘I have produced this state, but I do not remain in it, advance, or become disenchanted. Because I have produced this state, I regress; therefore, this concentration of mine will not endure for long.’ That bhikkhu should understand thus.

"Furthermore, a bhikkhu, with a field of practice, object, and aim, transcends the entire Sphere of Infinite Consciousness, enters nothingness, and attains and abides in the Sphere of Nothingness. He takes up this field of practice, contemplates this object and aim, establishes mindfulness in accordance with the Dharma, and abides with one-pointed mind. That bhikkhu should understand: ‘I have produced this state without regressing, advancing, or becoming disenchanted. Because I have produced this state, I attain stability; therefore, this concentration of mine will certainly endure for long.’ That bhikkhu should understand thus.

"Furthermore, a bhikkhu, with a field of practice, object, and aim, transcends the entire Sphere of Infinite Consciousness, enters nothingness, and attains and abides in the Sphere of Nothingness. Yet he does not take up this field of practice or contemplate this object and aim, but attends only to perceptions associated with the Sphere of Neither Perception nor Non-Perception and consequently advances. That bhikkhu should understand: ‘I have produced this state without regressing, remaining, or becoming disenchanted. Because I have produced this state, I advance; thus, before long, I shall attain the Sphere of Neither Perception nor Non-Perception.’ That bhikkhu should understand thus.

"Furthermore, a bhikkhu, with a field of practice, object, and aim, transcends the entire Sphere of Infinite Consciousness, enters nothingness, and attains and abides in the Sphere of Nothingness. Yet he does not take up this field of practice or contemplate this object and aim, but attends only to perceptions associated with revulsion and consequently attains dispassion. That bhikkhu should understand: ‘I have produced this state without regressing, remaining, or advancing. Because I have produced this state, it causes me to feel revulsion; thus, before long, I shall attain the fruit of the exhaustion of the taints.’ That bhikkhu should understand thus.

"There is perception and there is knowledge.[02] Up to that level there is still knowledge; as far as the Sphere of Neither Perception nor Non-Perception, it is the highest residual formation within existence.[03] A bhikkhu who practices meditation should arouse his practice accordingly and expound it again so that others may understand.

Thus spoke the Buddha. After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

Notes:

[01] See Sutras Nos. 10, 55, and 169.

[02] Perceptual cognition, or perception and feeling; this refers to all meditative concentrations except the concentration of cessation. In the concentration of the Sphere of Neither Perception nor Non-Perception, only these two factors remain. Beyond this is the concentration of cessation, also called the concentration of the cessation of perception and feeling.

[03] The foremost existence with residual formations.