Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. Ñāṇañca pana nesaṁ dassanaṁ udapādi: ‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
Then|, bhikkhus,::::,| as the group of five bhikkhus was being instructed and guided by me in this way, they, being subject to birth, came to see the drawback in what is subject to birth, and sought the unborn, the unsurpassed security from bondage, Nibbāna; and they attained the unborn, the unsurpassed security from bondage, Nibbāna. Being subject to aging, they saw the drawback in what is subject to aging and sought the unaging, the unsurpassed security from bondage, Nibbāna; and they attained the unaging, the unsurpassed security from bondage, Nibbāna. Being subject to illness ... subject to death ... subject to sorrow ... subject to defilement, they saw the drawback in what is subject to defilement and sought the undefiled, the unsurpassed security from bondage, Nibbāna; and they attained the undefiled, the unsurpassed security from bondage, Nibbāna. And then there arose in them the insight and vision: ‘Our liberation is unshakeable, this is our final birth, now there is no more renewed existence.’
Sensual Pleasures
Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā.
|Bhikkhus,::::| there are these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These|, bhikkhus,::::,| are the five cords of sensual pleasure.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
|Bhikkhus,::::| any ascetics or brahmins who are bound to, infatuated with, and |obsessed::consumed, blindly absorbed [ajjhopanna]| with these five cords of sensual pleasure, who partake of them without seeing the drawback and without knowing the |escape::way out, remedy [nissaraṇa]| [in regard to them], it may be understood of them: ‘They have fallen into misfortune, fallen into calamity, the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]| may do with them as he likes.’
Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya. So evamassa veditabbo: ‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti.
Suppose, |bhikkhus,::::| a forest deer lay bound on a heap of snares. It may be understood of it: ‘It has fallen into misfortune, fallen into calamity, the hunter may do with it as he likes. And when the hunter approaches, it cannot go wherever it wishes.’
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
So too|, bhikkhus,::::,| any ascetics or brahmins who are bound to, infatuated with, and obsessed with these five cords ofsensual pleasure, who partake of them without seeing the drawback and without knowing the escape [in regard to them], it may be understood of them: ‘They have fallen into misfortune, fallen into calamity, the Evil One may do with them as he likes.’
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
But |bhikkhus,::::| any ascetics or brahmins who are not bound to, not infatuated with, and not obsessed with these five cords of sensual pleasure, who partake of them seeing the drawback and knowing the escape, it may be understood of them: ‘They have not fallen into misfortune, have not fallen into calamity, the Evil One cannot do with them as he likes.’
Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya. So evamassa veditabbo: ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti.
Suppose|, bhikkhus,::::,| a forest deer lay unbound on a heap of snares. It may be understood of it: ‘It has not fallen into misfortune, has not fallen into calamity, the hunter cannot do with it as he likes. And when the hunter approaches, it can go wherever it wishes.’
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
So too, |bhikkhus,::::| any ascetics or brahmins who are not bound to, not infatuated with, and not obsessed with these five cords of sensual pleasure, who partake of them seeing the drawback and knowing the escape, it may be understood of them: ‘They have not fallen into misfortune, have not fallen into calamity, the Evil One cannot do with them as he likes.’
Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. Taṁ kissa hetu? Anāpāthagato, bhikkhave, luddassa.
Suppose|, bhikkhus,::::,| a forest deer wandering in the wilderness moves freely, stands freely, sits freely, and lies down freely. What is the reason for this? It is because he is beyond the hunter’s range, bhikkhus.
Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
So too, |bhikkhus,::::| a bhikkhu, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Further|, bhikkhus,::::,| with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Further|, bhikkhus,::::,| with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, the bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful, and at ease.’ This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Further, |bhikkhus,::::| with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Further, |bhikkhus,::::| with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, aware that ‘space is boundless,’ the bhikkhu enters upon and abides in the |base of boundless space::field of boundless expanse, dimension of infinite space [ākāsānañcāyatana]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Further, |bhikkhus,::::| with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ the bhikkhu enters upon and abides in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Further, |bhikkhus,::::| with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ the bhikkhu enters upon and abides in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Further, |bhikkhus,::::| with the complete surpassing of the base of nothingness, the bhikkhu enters upon and abides in 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]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
View full text for: MN 26
Then|, bhikkhus,::::,| as the group of five bhikkhus was being instructed and guided by me in this way, they, being subject to birth, came to see the drawback in what is subject to birth, and sought the unborn, the unsurpassed security from bondage, Nibbāna; and they attained the unborn, the unsurpassed security from bondage, Nibbāna. Being subject to aging, they saw the drawback in what is subject to aging and sought the unaging, the unsurpassed security from bondage, Nibbāna; and they attained the unaging, the unsurpassed security from bondage, Nibbāna. Being subject to illness ... subject to death ... subject to sorrow ... subject to defilement, they saw the drawback in what is subject to defilement and sought the undefiled, the unsurpassed security from bondage, Nibbāna; and they attained the undefiled, the unsurpassed security from bondage, Nibbāna. And then there arose in them the insight and vision: ‘Our liberation is unshakeable, this is our final birth, now there is no more renewed existence.’
Sensual Pleasures
|Bhikkhus,::::| there are these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These|, bhikkhus,::::,| are the five cords of sensual pleasure.
|Bhikkhus,::::| any ascetics or brahmins who are bound to, infatuated with, and |obsessed::consumed, blindly absorbed [ajjhopanna]| with these five cords of sensual pleasure, who partake of them without seeing the drawback and without knowing the |escape::way out, remedy [nissaraṇa]| [in regard to them], it may be understood of them: ‘They have fallen into misfortune, fallen into calamity, the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]| may do with them as he likes.’
Suppose, |bhikkhus,::::| a forest deer lay bound on a heap of snares. It may be understood of it: ‘It has fallen into misfortune, fallen into calamity, the hunter may do with it as he likes. And when the hunter approaches, it cannot go wherever it wishes.’
So too|, bhikkhus,::::,| any ascetics or brahmins who are bound to, infatuated with, and obsessed with these five cords ofsensual pleasure, who partake of them without seeing the drawback and without knowing the escape [in regard to them], it may be understood of them: ‘They have fallen into misfortune, fallen into calamity, the Evil One may do with them as he likes.’
But |bhikkhus,::::| any ascetics or brahmins who are not bound to, not infatuated with, and not obsessed with these five cords of sensual pleasure, who partake of them seeing the drawback and knowing the escape, it may be understood of them: ‘They have not fallen into misfortune, have not fallen into calamity, the Evil One cannot do with them as he likes.’
Suppose|, bhikkhus,::::,| a forest deer lay unbound on a heap of snares. It may be understood of it: ‘It has not fallen into misfortune, has not fallen into calamity, the hunter cannot do with it as he likes. And when the hunter approaches, it can go wherever it wishes.’
So too, |bhikkhus,::::| any ascetics or brahmins who are not bound to, not infatuated with, and not obsessed with these five cords of sensual pleasure, who partake of them seeing the drawback and knowing the escape, it may be understood of them: ‘They have not fallen into misfortune, have not fallen into calamity, the Evil One cannot do with them as he likes.’
Suppose|, bhikkhus,::::,| a forest deer wandering in the wilderness moves freely, stands freely, sits freely, and lies down freely. What is the reason for this? It is because he is beyond the hunter’s range, bhikkhus.
So too, |bhikkhus,::::| a bhikkhu, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Further|, bhikkhus,::::,| with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Further|, bhikkhus,::::,| with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, the bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful, and at ease.’ This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Further, |bhikkhus,::::| with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Further, |bhikkhus,::::| with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, aware that ‘space is boundless,’ the bhikkhu enters upon and abides in the |base of boundless space::field of boundless expanse, dimension of infinite space [ākāsānañcāyatana]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Further, |bhikkhus,::::| with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ the bhikkhu enters upon and abides in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Further, |bhikkhus,::::| with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ the bhikkhu enters upon and abides in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
Further, |bhikkhus,::::| with the complete surpassing of the base of nothingness, the bhikkhu enters upon and abides in 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]|. This|, bhikkhus,::::| is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.
View full text for: MN 26
Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. Ñāṇañca pana nesaṁ dassanaṁ udapādi: ‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya. So evamassa veditabbo: ‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti.
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya. So evamassa veditabbo: ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti.
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. Taṁ kissa hetu? Anāpāthagato, bhikkhave, luddassa.
Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
