1"Bhikkhus, I will teach the attainment of these nine progressive dwellings.[n.1903] Anupubbavihārasamāpattiyo. It is uncertain whether, in this compound, vihārasamāpattiyo should be interpreted as a dvanda ("dwellings and attainments") or as a tappurisa ("attainments of dwellings"). Mp, with its gloss anupaṭipāṭiyā samāpajjitabbavihārā, "dwellings to be attained in proper sequence," suggests it is a tappurisa. Listen …. And what, bhikkhus, is the attainment of the nine progressive dwellings?

1"Navayimā, bhikkhave, anupubbavihārasamāpattiyo desessāmi, taṁ suṇātha … pe … katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo?

(1) "I say of that state where sensual pleasures cease and of those who dwell having thoroughly ended sensual pleasures: ‘Surely, those venerable ones are hungerless and quenched; they have crossed over[n.1904] I read with Be and Ee tiṇṇā, as against Ce nittaṇhā, "without craving," which seems less satisfactory in this context. Mp Be: "Crossed over: crossed over sensuality" (kāmato tiṇṇā). and gone beyond in that particular respect.’[n.1905] Tadaṅgena. Mp: "In that particular respect: with respect to that jhāna factor" (tena jhānaṅgena). If anyone should say: ‘Where do sensual pleasures cease? And who are those that dwell having thoroughly ended sensual pleasures? I do not know this, I do not see this,’ he should be told: ‘Here, friend, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna …. That is where sensual pleasures cease, and those are the ones who dwell having thoroughly ended sensual pleasures.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (1)

2(2) "I say of that state where thought and examination cease and of those who dwell having thoroughly ended thought and examination: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do thought and examination cease? And who are those that dwell having thoroughly ended thought and examination? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna …. That is where thought and examination cease, and those are the ones who dwell having thoroughly ended thought and examination.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

2Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ upasampajja viharati; ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (2)

3(3) "I say of that state where rapture ceases and of those who dwell having thoroughly ended rapture: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does rapture cease? And who are those that dwell having thoroughly ended rapture? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the fading away as well of rapture … he enters and dwells in the third jhāna …. That is where rapture ceases and those are the ones who dwell having thoroughly ended rapture.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

3Yattha pīti nirujjhati, ye ca pītiṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha pīti nirujjhati, ke ca pītiṁ nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati; ettha pīti nirujjhati, te ca pītiṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (3)

4(4) "I say of that state where the pleasure connected with equanimity ceases and of those who dwell having thoroughly ended the pleasure connected with equanimity:[n.1906] Upekkhāsukha. Mp does not comment, but I take the compound to be a tappurisa rather than the dvanda "equanimity and pleasure." In the fourth jhāna and beyond upekkhā, equanimity, continues but it is no longer accompanied by sukha, pleasant feeling. ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect. If anyone should say: ‘Where does the pleasure connected with equanimity cease? And who are those that dwell having thoroughly ended the pleasure connected with equanimity? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the abandoning of pleasure and pain … a bhikkhu enters and dwells in the fourth jhāna …. That is where the pleasure connected with equanimity ceases and those are the ones who dwell having thoroughly ended the pleasure connected with equanimity.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

4Yattha upekkhāsukhaṁ nirujjhati, ye ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha upekkhāsukhaṁ nirujjhati, ke ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṁ jhānaṁ upasampajja viharati; ettha upekkhāsukhaṁ nirujjhati, te ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (4)

5(5) "I say of that state where perceptions of forms cease and of those who dwell having thoroughly ended perceptions of forms:[n.1907] Ce and Ee have the plural verb nirujjhanti here, but the singular nirujjhati in §§6–8. Be has the singular nirujjhati here as well. Again, the subject rūpasaññā can be read as either singular or plural. ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do perceptions of forms cease? And who are those that dwell having thoroughly ended perceptions of forms? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, perceiving "space is infinite," a bhikkhu enters and dwells in the base of the infinity of space. That is where perceptions of forms cease and those are the ones who dwell having thoroughly ended perceptions of forms.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

5Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati. Ettha rūpasaññā nirujjhati, te ca rūpasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (5)

6(6) "I say of that state where the perception of the base of the infinity of space ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of space: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of the infinity of space cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of space? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of the infinity of space, perceiving "consciousness is infinite," a bhikkhu enters and dwells in the base of the infinity of consciousness. That is where the perception of the base of the infinity of space ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of space.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

6Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (6)

7(7) "I say of that state where the perception of the base of the infinity of consciousness ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of consciousness: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of the infinity of consciousness cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of consciousness? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of the infinity of consciousness, perceiving "there is nothing," a bhikkhu enters and dwells in the base of nothingness. That is where the perception of the base of the infinity of consciousness ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of consciousness.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

7Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (7)

8(8) "I say of that state where the perception of the base of nothingness ceases and of those who dwell having thoroughly ended the perception of the base of nothingness: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of nothingness cease? And who are those that dwell having thoroughly ended the perception of the base of nothingness? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. That is where the perception of the base of nothingness ceases and those are the ones who dwell having thoroughly ended the perception of the base of nothingness.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

8Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (8)

9(9) "I say of that state where the perception of the base of neither-perception-nor-non-perception ceases and of those who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of neither-perception-nor-non-perception cease? And who are those that dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling. That is where the perception of the base of neither-perception-nor-non-perception ceases and those are the ones who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.

9Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti – ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo:  ‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (9)

10"This, bhikkhus, is the attainment of the nine progressive dwellings."

10Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo"ti.

Dutiyaṁ.