Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.
At one time, the Blessed One was dwelling at |Nātika::name of a village [nātika]| in the brick house.
Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ saddhaṁ bhagavā etadavoca:
Then the venerable Saddha approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. When the venerable Saddha was seated to one side, the Blessed One said this to him:
“Ājānīyajhāyitaṁ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṁ.
“Saddha, cultivate the meditation of a thoroughbred, not the meditation of a |wild colt::stubborn person, untrainable horse [khaḷuṅka]|.
Meditation of a Wild Colt
Kathañca, khaḷuṅkajhāyitaṁ hoti? Assakhaḷuṅko hi, saddha, doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati. Taṁ kissa hetu? Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṁ hoti: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. So doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati.
And how is the meditation of a wild colt? A wild colt, Saddha, tied up at the feeding trough, |meditates::obsesses, thinks moodily [jhāyati]| only: ‘Fodder, fodder!’ Why is that? Because it does not occur to the wild colt tied up at the feeding trough: ‘What will the horse trainer make me do today? How will I act accordingly?’ Tied to the feeding trough, it just meditates: ‘Fodder, fodder!’
Evamevaṁ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. So kāmarāgaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati … thinamiddhapariyuṭṭhitena cetasā viharati … uddhaccakukkuccapariyuṭṭhitena cetasā viharati … vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. So vicikicchaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati.
In the same way, Saddha, a certain |untrained person::stubborn man [assakhaḷuṅka]| here, whether gone to the wilderness, to the foot of a tree, or to an empty dwelling, dwells with a mind |obsessed by sensual desire::consumed by the desire for sensual objects [kāmarāgapariyuṭṭhita]|, |overcome by sensual lust::afflicted by sensual desire [kāmarāgapareta]|, and |does not discern::does not clearly distinguish, does not truly understand [nappajānāti]| |as it truly is::as it has come to be, as it is in actuality [yathābhūta]| the |escape::way out, remedy [nissaraṇa]| from the arisen |sensual desire::passion or lust for sensual pleasures [kāmarāga]|. While he harbors sensual desire within, he meditates with passion, broods, overthinks, and mis-meditates. He dwells with a mind |obsessed by ill will::consumed by hatred or aversion [byāpādapariyuṭṭhita]| ... |obsessed by dullness and drowsiness::consumed by sloth and torpor [thinamiddhapariyuṭṭhita]| ... obsessed by |obsessed by restlessness and worry::overpowered by agitation and edginess [uddhaccakukkuccapariyuṭṭhita]| ... |obsessed by doubt::consumed by uncertainty [vicikicchāpariyuṭṭhita]|, overcome by doubt, and does not discern as it truly is the escape from the arisen doubt. While he harbors doubt within, he meditates with doubt, broods, overthinks, and mis-meditates.
So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya jhāyati. Evaṁ kho, saddha, purisakhaḷuṅkajhāyitaṁ hoti.
He meditates dependent on earth; he meditates dependent on water; he meditates dependent on fire; he meditates dependent on wind; he meditates dependent on the |base of boundless space::field of boundless expanse, dimension of infinite space [ākāsānañcāyatana]|; he meditates dependent on the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|; he meditates dependent on the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|; he meditates dependent on the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|; he meditates dependent on this world; he meditates dependent on the next world; and whatever is seen, heard, |sensed::smelled, tasted, felt, or thought [muta]|, cognized, attained, sought, and pondered by the mind—he meditates dependent even on that. This is how the meditation of an untrained person is, Saddha.
Meditation of a Thoroughbred
Kathañca, saddha, ājānīyajhāyitaṁ hoti? Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati. Taṁ kissa hetu? Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṁ hoti: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. So doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati. Bhadro hi, saddha, assājānīyo yathā iṇaṁ yathā bandhaṁ yathā jāniṁ yathā kaliṁ evaṁ patodassa ajjhoharaṇaṁ samanupassati.
And how is the meditation of a thoroughbred? A noble thoroughbred horse, Saddha, tied up at the feeding trough, does not meditate: ‘Fodder, fodder!’ Why is that? Because it occurs to the noble thoroughbred horse tied up at the feeding trough: ‘What will the horse trainer make me do today? How will I act accordingly?’ Tied to the feeding trough, it does not meditate: ‘Fodder, fodder!’ A noble thoroughbred horse regards the application of the whip as a debt, a bond, a loss, or a misfortune.
Evamevaṁ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati … na thinamiddhapariyuṭṭhitena cetasā viharati … na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti.
In the same way, Saddha, a noble thoroughbred of a person, whether gone to the wilderness, to the foot of a tree, or to an empty dwelling, does not dwell with a mind obsessed by sensual desire, overcome by sensual lust, and discerns as it truly is the escape from the arisen sensual desire. He does not dwell with a mind obsessed by ill will ... obsessed by dullness and drowsiness ... obsessed by restlessness and worry ... obsessed by doubt, overcome by doubt, and discerns as it truly is the escape from the arisen doubt.
So neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana.
He does not meditate dependent on earth; he does not meditate dependent on water; he does not meditate dependent on fire; he does not meditate dependent on wind; he does not meditate dependent on the base of boundless space; he does not meditate dependent on the base of boundless consciousness; he does not meditate dependent on the base of nothingness; he does not meditate dependent on the base of neither perception nor non-perception; he does not meditate dependent on this world; he does not meditate dependent on the next world; and whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind—he does not meditate dependent even on that. And yet, he does meditate.
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
When a noble thoroughbred of a person meditates like this, the gods together with |Indra::king of the gods [inda]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, and |creator god::Prajāpati, “lord of creation,” is a name given by the Vedas to Indra, Agni, etc., as the highest of the Vedic divinities. But according to MA, Pajāpati here is a name for Māra because he is the ruler of this “generation” (pajā) made up of living beings [pajāpati]| honor him even from afar, saying:
‘Namo te purisājañña,
namo te purisuttama;
Yassa te nābhijānāma,
yampi nissāya jhāyasī’”ti.
‘Homage to you, O thoroughbred among men!
Homage to you, O best among men!
For we do not know
what it is you meditate dependent upon.’”
Evaṁ vutte, āyasmā saddho bhagavantaṁ etadavoca: “kathaṁ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṁ jhāyiñca pana, bhante, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
When this was said, the venerable Saddha asked the Blessed One: “But venerable sir, how does a noble thoroughbred of a person meditate so that they do not meditate dependent on earth, they do not meditate dependent on water, they do not meditate dependent on fire, they do not meditate dependent on wind, they do not meditate dependent on the base of boundless space, they do not meditate dependent on the base of boundless consciousness, they do not meditate dependent on the base of nothingness, they do not meditate dependent on the base of neither perception nor non-perception, they do not meditate dependent on this world or the next world, they do not meditate on whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind—and yet they still meditate? And how is it that the gods together with Indra, Brahmā, and creator god honor him even from afar, saying:
‘Namo te purisājañña,
namo te purisuttama;
Yassa te nābhijānāma,
yampi nissāya jhāyasī’”ti.
‘Homage to you, O thoroughbred among men!
Homage to you, O best among men!
For we do not know
what it is you meditate dependent upon.’”
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṁ pathavisaññā vibhūtā hoti, āpasmiṁ āposaññā vibhūtā hoti, tejasmiṁ tejosaññā vibhūtā hoti, vāyasmiṁ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi saññā vibhūtā hoti. Evaṁ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana.
“Here, Saddha, for a noble thoroughbred of a person, the perception of earth regarding earth has |ceased::disappeared, vanished [vibhūta]|; the perception of water regarding water has ceased; the perception of fire regarding fire has ceased; the perception of wind regarding wind has ceased; the perception of the base of boundless space regarding the base of boundless space has ceased; the perception of the base of boundless consciousness regarding the base of boundless consciousness has ceased; the perception of the base of nothingness regarding the base of nothingness has ceased; the perception of the base of neither perception nor non-perception regarding the base of neither perception nor non-perception has ceased; the perception of this world regarding this world has ceased; the perception of the next world regarding the next world has ceased; and whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind—the perception regarding even that has ceased. This is how, Saddha, a noble thoroughbred of a person does not meditate dependent on earth, they do not meditate dependent on water, they do not meditate dependent on fire, they do not meditate dependent on wind, they do not meditate dependent on the base of boundless space, they do not meditate dependent on the base of boundless consciousness, they do not meditate dependent on the base of nothingness, they do not meditate dependent on the base of neither perception nor non-perception, they do not meditate dependent on this world or the next world, they do not meditate on whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind—and yet they still meditate.
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
When a noble thoroughbred of a person meditates like this, the gods together with Indra, Brahmā, and creator god honor him even from afar, saying:
‘Namo te purisājañña,
namo te purisuttama;
Yassa te nābhijānāma,
yampi nissāya jhāyasī’”ti.
‘Homage to you, O thoroughbred among men!
Homage to you, O best among men!
For we do not know
what it is you meditate dependent upon.’”
At one time, the Blessed One was dwelling at |Nātika::name of a village [nātika]| in the brick house.
Then the venerable Saddha approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. When the venerable Saddha was seated to one side, the Blessed One said this to him:
“Saddha, cultivate the meditation of a thoroughbred, not the meditation of a |wild colt::stubborn person, untrainable horse [khaḷuṅka]|.
Meditation of a Wild Colt
And how is the meditation of a wild colt? A wild colt, Saddha, tied up at the feeding trough, |meditates::obsesses, thinks moodily [jhāyati]| only: ‘Fodder, fodder!’ Why is that? Because it does not occur to the wild colt tied up at the feeding trough: ‘What will the horse trainer make me do today? How will I act accordingly?’ Tied to the feeding trough, it just meditates: ‘Fodder, fodder!’
In the same way, Saddha, a certain |untrained person::stubborn man [assakhaḷuṅka]| here, whether gone to the wilderness, to the foot of a tree, or to an empty dwelling, dwells with a mind |obsessed by sensual desire::consumed by the desire for sensual objects [kāmarāgapariyuṭṭhita]|, |overcome by sensual lust::afflicted by sensual desire [kāmarāgapareta]|, and |does not discern::does not clearly distinguish, does not truly understand [nappajānāti]| |as it truly is::as it has come to be, as it is in actuality [yathābhūta]| the |escape::way out, remedy [nissaraṇa]| from the arisen |sensual desire::passion or lust for sensual pleasures [kāmarāga]|. While he harbors sensual desire within, he meditates with passion, broods, overthinks, and mis-meditates. He dwells with a mind |obsessed by ill will::consumed by hatred or aversion [byāpādapariyuṭṭhita]| ... |obsessed by dullness and drowsiness::consumed by sloth and torpor [thinamiddhapariyuṭṭhita]| ... obsessed by |obsessed by restlessness and worry::overpowered by agitation and edginess [uddhaccakukkuccapariyuṭṭhita]| ... |obsessed by doubt::consumed by uncertainty [vicikicchāpariyuṭṭhita]|, overcome by doubt, and does not discern as it truly is the escape from the arisen doubt. While he harbors doubt within, he meditates with doubt, broods, overthinks, and mis-meditates.
He meditates dependent on earth; he meditates dependent on water; he meditates dependent on fire; he meditates dependent on wind; he meditates dependent on the |base of boundless space::field of boundless expanse, dimension of infinite space [ākāsānañcāyatana]|; he meditates dependent on the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|; he meditates dependent on the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|; he meditates dependent on the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|; he meditates dependent on this world; he meditates dependent on the next world; and whatever is seen, heard, |sensed::smelled, tasted, felt, or thought [muta]|, cognized, attained, sought, and pondered by the mind—he meditates dependent even on that. This is how the meditation of an untrained person is, Saddha.
Meditation of a Thoroughbred
And how is the meditation of a thoroughbred? A noble thoroughbred horse, Saddha, tied up at the feeding trough, does not meditate: ‘Fodder, fodder!’ Why is that? Because it occurs to the noble thoroughbred horse tied up at the feeding trough: ‘What will the horse trainer make me do today? How will I act accordingly?’ Tied to the feeding trough, it does not meditate: ‘Fodder, fodder!’ A noble thoroughbred horse regards the application of the whip as a debt, a bond, a loss, or a misfortune.
In the same way, Saddha, a noble thoroughbred of a person, whether gone to the wilderness, to the foot of a tree, or to an empty dwelling, does not dwell with a mind obsessed by sensual desire, overcome by sensual lust, and discerns as it truly is the escape from the arisen sensual desire. He does not dwell with a mind obsessed by ill will ... obsessed by dullness and drowsiness ... obsessed by restlessness and worry ... obsessed by doubt, overcome by doubt, and discerns as it truly is the escape from the arisen doubt.
He does not meditate dependent on earth; he does not meditate dependent on water; he does not meditate dependent on fire; he does not meditate dependent on wind; he does not meditate dependent on the base of boundless space; he does not meditate dependent on the base of boundless consciousness; he does not meditate dependent on the base of nothingness; he does not meditate dependent on the base of neither perception nor non-perception; he does not meditate dependent on this world; he does not meditate dependent on the next world; and whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind—he does not meditate dependent even on that. And yet, he does meditate.
When a noble thoroughbred of a person meditates like this, the gods together with |Indra::king of the gods [inda]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, and |creator god::Prajāpati, “lord of creation,” is a name given by the Vedas to Indra, Agni, etc., as the highest of the Vedic divinities. But according to MA, Pajāpati here is a name for Māra because he is the ruler of this “generation” (pajā) made up of living beings [pajāpati]| honor him even from afar, saying:
‘Homage to you, O thoroughbred among men!
Homage to you, O best among men!
For we do not know
what it is you meditate dependent upon.’”
When this was said, the venerable Saddha asked the Blessed One: “But venerable sir, how does a noble thoroughbred of a person meditate so that they do not meditate dependent on earth, they do not meditate dependent on water, they do not meditate dependent on fire, they do not meditate dependent on wind, they do not meditate dependent on the base of boundless space, they do not meditate dependent on the base of boundless consciousness, they do not meditate dependent on the base of nothingness, they do not meditate dependent on the base of neither perception nor non-perception, they do not meditate dependent on this world or the next world, they do not meditate on whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind—and yet they still meditate? And how is it that the gods together with Indra, Brahmā, and creator god honor him even from afar, saying:
‘Homage to you, O thoroughbred among men!
Homage to you, O best among men!
For we do not know
what it is you meditate dependent upon.’”
“Here, Saddha, for a noble thoroughbred of a person, the perception of earth regarding earth has |ceased::disappeared, vanished [vibhūta]|; the perception of water regarding water has ceased; the perception of fire regarding fire has ceased; the perception of wind regarding wind has ceased; the perception of the base of boundless space regarding the base of boundless space has ceased; the perception of the base of boundless consciousness regarding the base of boundless consciousness has ceased; the perception of the base of nothingness regarding the base of nothingness has ceased; the perception of the base of neither perception nor non-perception regarding the base of neither perception nor non-perception has ceased; the perception of this world regarding this world has ceased; the perception of the next world regarding the next world has ceased; and whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind—the perception regarding even that has ceased. This is how, Saddha, a noble thoroughbred of a person does not meditate dependent on earth, they do not meditate dependent on water, they do not meditate dependent on fire, they do not meditate dependent on wind, they do not meditate dependent on the base of boundless space, they do not meditate dependent on the base of boundless consciousness, they do not meditate dependent on the base of nothingness, they do not meditate dependent on the base of neither perception nor non-perception, they do not meditate dependent on this world or the next world, they do not meditate on whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind—and yet they still meditate.
When a noble thoroughbred of a person meditates like this, the gods together with Indra, Brahmā, and creator god honor him even from afar, saying:
‘Homage to you, O thoroughbred among men!
Homage to you, O best among men!
For we do not know
what it is you meditate dependent upon.’”
Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.
Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ saddhaṁ bhagavā etadavoca:
“Ājānīyajhāyitaṁ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṁ.
Kathañca, khaḷuṅkajhāyitaṁ hoti? Assakhaḷuṅko hi, saddha, doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati. Taṁ kissa hetu? Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṁ hoti: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. So doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati.
Evamevaṁ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. So kāmarāgaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati … thinamiddhapariyuṭṭhitena cetasā viharati … uddhaccakukkuccapariyuṭṭhitena cetasā viharati … vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. So vicikicchaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati.
So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya jhāyati. Evaṁ kho, saddha, purisakhaḷuṅkajhāyitaṁ hoti.
Kathañca, saddha, ājānīyajhāyitaṁ hoti? Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati. Taṁ kissa hetu? Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṁ hoti: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. So doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati. Bhadro hi, saddha, assājānīyo yathā iṇaṁ yathā bandhaṁ yathā jāniṁ yathā kaliṁ evaṁ patodassa ajjhoharaṇaṁ samanupassati.
Evamevaṁ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati … na thinamiddhapariyuṭṭhitena cetasā viharati … na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti.
So neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana.
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
‘Namo te purisājañña,
namo te purisuttama;
Yassa te nābhijānāma,
yampi nissāya jhāyasī’”ti.
Evaṁ vutte, āyasmā saddho bhagavantaṁ etadavoca: “kathaṁ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṁ jhāyiñca pana, bhante, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
‘Namo te purisājañña,
namo te purisuttama;
Yassa te nābhijānāma,
yampi nissāya jhāyasī’”ti.
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṁ pathavisaññā vibhūtā hoti, āpasmiṁ āposaññā vibhūtā hoti, tejasmiṁ tejosaññā vibhūtā hoti, vāyasmiṁ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi saññā vibhūtā hoti. Evaṁ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana.
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
‘Namo te purisājañña,
namo te purisuttama;
Yassa te nābhijānāma,
yampi nissāya jhāyasī’”ti.