1Thus have I heard. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. Then the Venerable Udāyī approached the Venerable Ānanda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda:

1Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Atha kho āyasmā udāyī yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca: 

"This was said, friend, by the young deva Pañcālacaṇḍa:

2"‘The sage, the withdrawn chief bull,
the Buddha who awakened to jhāna,
the One of Broad Wisdom has found
the opening amid confinement.’[n.1950] The verse occurs at SN 2:7, I 48. Be and Ee have a faulty reading of pāda a in AN, sambādhe gataṁ okāsaṁ, as against Ce sambādhe vata okāsaṁ. The Be and Ee text of SN 2:7 reads vata. Also, in pāda b, Ce has avindi, Ee avidā, two aorist forms meaning "knew." But Be has avidvā, "unknowing, ignorant," which is hard to account for. In SN 2:7 Be also reads the verb as avindi.

"Vuttamidaṁ, āvuso, pañcālacaṇḍena devaputtena: 

3"What, friend, has the Blessed One spoken of as confinement and what as the achievement of an opening in the midst of confinement?"[n.1951] See AN9.37.

3Katamo, āvuso, sambādho, katamo sambādhe okāsādhigamo vutto bhagavatā"ti?

"The Blessed One, friend, has spoken of these five objects of sensual pleasure as confinement. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear … odours cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. The Blessed One has spoken of these five objects of sensual pleasure as confinement.

"Pañcime, āvuso, kāmaguṇā sambādho vutto bhagavatā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … pe … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, āvuso, pañca kāmaguṇā sambādho vutto bhagavatā.

4(1) "Here, friend, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna …. To this extent the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense.[n.1952] Pariyāyena. Mp: "For a single reason (ekena kāraṇena). For the first jhāna is called the achievement of an opening with respect merely to the absence of confinement by sensuality, not in every respect." There, too, there is confinement. And what is the confinement there? Whatever thought and examination have not ceased there is the confinement in this case.

4Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṁ jhānaṁ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha vitakkavicārā aniruddhā honti, ayamettha sambādho.

5(2) "Again, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna …. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever rapture has not ceased there is the confinement in this case.

5Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha pīti aniruddhā hoti, ayamettha sambādho.

6(3) "Again, friend, with the fading away of rapture, a bhikkhu enters and dwells in the third jhāna …. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever pleasure connected with equanimity has not ceased there is the confinement in this case.

6Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti, ayamettha sambādho.

7(4) "Again, friend, with the abandoning of pleasure and pain … a bhikkhu enters and dwells in the fourth jhāna …. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of form[n.1953] Yadeva tattha rūpasaññā aniruddhā hoti. The singular verb hoti indicates that "perception" in the singular is intended here. In the immediately following paragraph, however, rūpasaññānaṁ and paṭighasaññānaṁ are genitive plurals. has not ceased there is the confinement in this case.

7Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṁ jhānaṁ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha rūpasaññā aniruddhā hoti, ayamettha sambādho.

8(5) "Again, 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. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of the infinity of space has not ceased there is the confinement in this case.

8Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha ākāsānañcāyatanasaññā aniruddhā hoti, ayamettha sambādho.

9(6) "Again, 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. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of the infinity of consciousness has not ceased there is the confinement in this case.

9Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha viññāṇañcāyatanasaññā aniruddhā hoti, ayamettha sambādho.

10(7) "Again, 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. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of nothingness has not ceased there is the confinement in this case.

10Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha ākiñcaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.

11(8) "Again, friend, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of neither-perception-nor-non-perception has not ceased there is the confinement in this case.

11Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha nevasaññānāsaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.

12(9) "Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. To this extent, friend, the Blessed One has spoken of the achievement of an opening amid confinement in a non-provisional sense."[n.1954] Nippariyāyena. Mp: "Not just for a single reason, but because it abandons all confinement, the destruction of the taints is called the achievement of an opening in every way."

12Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā nippariyāyenā"ti.

Paṭhamaṁ.