- Numbered Discourses 4.41Aṅguttara Nikāya 4.41 (sujato transaltion)
- With Rohitassa5. Rohitassavagga
SamādhibhāvanāsuttaMendicants, there are these four ways of developing immersion further.
“Catasso imā, bhikkhave, samādhibhāvanā.
What four?
Katamā catasso?
There is a way of developing immersion further that leads to blissful meditation in this life.
Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati;
There is a way of developing immersion further that leads to gaining knowledge and vision.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati;
There is a way of developing immersion further that leads to mindfulness and awareness.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati;
There is a way of developing immersion further that leads to the ending of defilements.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.And what is the way of developing immersion further that leads to blissful meditation in this life?
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.
This is the way of developing immersion further that leads to blissful meditation in this life.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.And what is the way of developing immersion further that leads to gaining knowledge and vision?
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati?
It’s when a mendicant applies their mind to the perception of light, focusing on the perception of day:
Idha, bhikkhave, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti—
as by day, so by night; as by night, so by day.
yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
This is the way of developing immersion further that leads to gaining knowledge and vision.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati.And what is the way of developing immersion further that leads to mindfulness and awareness?
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?
It’s when a mendicant knows feelings as they arise, as they remain, and as they go away.
Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;
They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away.
viditā saññā …pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
This is the way of developing immersion further that leads to mindfulness and awareness.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.And what is the way of developing immersion further that leads to the ending of defilements?
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?
It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:
‘Such is form, such is the origin of form, such is the ending of form.
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; Variant: atthaṅgamo → atthagamo (bj, pts1ed)
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
Such is perception, such is the origin of perception, such is the ending of perception.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
Such are choices, such is the origin of choices, such is the ending of choices.
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
This is the way of developing immersion further that leads to the ending of defilements.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.These are the four ways of developing immersion further.
Imā kho, bhikkhave, catasso samādhibhāvanā.
And it was in this connection that I said in ‘The Way to the Far Shore’, in ‘The Questions of Puṇṇaka’:
Idañca pana metaṁ, bhikkhave, sandhāya bhāsitaṁ pārāyane puṇṇakapañhe:‘Having appraised the world high and low,
‘Saṅkhāya lokasmiṁ paroparāni,
there is nothing in the world that disturbs them.
Yassiñjitaṁ natthi kuhiñci loke;
Peaceful, unclouded, untroubled, with no need for hope,
Santo vidhūmo anīgho nirāso,
they’ve crossed over rebirth and old age, I declare.’”
Atāri so jātijaranti brūmī’”ti.Paṭhamaṁ.
Commentary with help from Chagpt;
Commentary (Aṭṭhakathā) on Samādhibhāvanā Sutta
Section 1: Samādhibhāvanāsuttavaṇṇanā
1. Pañcamassa paṭhame ñāṇadassanappaṭilābhāyāti
In the first of the fifth (pair), “for the attainment of knowledge and vision” means:
Dibbacakkkhuñāṇadassanassa paṭilābhāya.
For the attainment of the knowledge and vision of the divine eye.
2. Divāsaññaṃ adhiṭṭhātīti
“He establishes the perception of day” means:
Divā’ti evaṃ saññaṃ adhiṭṭhāti.
He fixes the perception in this way: “It is day.”
3. Yathā divā tathā rattinti
“Just as by day, so also by night” means:
Yathā divā ālokasaññā manasi katā, tatheva taṃ rattimpi manasi karoti.
Just as he attends to the perception of light during the day, in the same way he contemplates it at night.
4. Dutiyapadepi eseva nayo.
In the second line (of the verse), this same method applies.
5. Sappabhāsanti
“Brightly shining” means:
Dibbacakkkhuñāṇobhāsena sahobhāsaṃ.
Together with the radiance of the knowledge of the divine eye.
6. Kiñcāpi ālokasadisaṃ kataṃ…
Although it has been likened to ordinary light:
Attho panettha na evaṃ sallakkhetabbo.
The meaning here should not be understood in that way.
7. Dibbacakkkhuñāṇāloko hi idhādhippeto.
For the light of the divine eye’s knowledge is what is actually intended here.
Section: On Knowing Feelings and Mental Phenomena
8. Viditāti pākaṭā hutvā.
“Known” means: having become clear or manifest.
9. Kathaṃ pana vedanā viditā uppajjanti, viditā abbhatthaṃ gacchantīti?
But how do feelings arise as known, and pass away as known?
10. Idha bhikkhu vatthuṃ pariggaṇhāti, ārammaṇaṃ pariggaṇhāti.
Here, a monk examines the physical base (vatthu) and examines the object (ārammaṇa).
11. Tassa pariggahitavatthārammaṇatāya
Because of his thorough understanding of the base and object…
12. Tā vedanā 'evaṃ uppajjitvā evaṃ ṭhatvā evaṃ nirujjhantī’ ti
Those feelings, having arisen thus, having remained thus, and having ceased thus…
13. Viditā uppajjanti, viditā tiṭṭhanti, viditā abbhatthaṃ gacchanti nāma.
They are said to arise as known, remain as known, and pass away as known.
14. Saññāvitakkesupi eseva nayo.
The same method applies to perceptions and thoughts as well.
Section: On Insight into the Five Aggregates
15. Udayabbayānupassīti
“He contemplates rise and fall” means:
Udayañca vayañca passanto.
Seeing both arising and ceasing.
16. Iti rūpanti
“Thus is form” means:
Evaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthīti.
Such is form; this much is form; beyond this, no other form exists.
17. Iti rūpassa samudayoti
“Thus is the origin of form” means:
Evaṃ rūpassa uppādo.
Such is the arising of form.
18. Atthaṅgamoti pana bhedo adhippeto.
“Cessation” refers here to destruction (breaking apart).
19. Vedanādīsupi eseva nayo.
The same explanation applies to feeling and so on.
20. Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ ti
Furthermore, this was spoken referring to that:
Bhikkhave, yaṃ mayā etaṃ Puṇṇaka-pañhe 'saṅkhāya lokasmi’nti-ādi bhāsitaṃ…
“Monks, that which I have said in the Puṇṇaka’s Question, ‘having considered the world…’ etc.”
Taṃ idaṃ phalasamāpattiṃ sandhāya bhāsitaṃ ti attho.
That was spoken referring to this attainment of fruition — that is the meaning.
On the Related Verse from Puṇṇaka’s Question
21. Tattha saṅkhāyāti ñāṇena jānitvā.
There, “having considered” means: having known through wisdom.
22. Lokasminti sattaloke.
“In the world” means: in the world of beings.
23. Paroparānīti uccāvacāni uttamādhamāni.
“Higher and lower” means: superior and inferior (varieties).
24. Iñjitanti calitaṃ.
“Movement” means: shaking, disturbance.
25. Natthi kuhiñci loketi
“There is nowhere in the world” means:
Lokasmiṃ katthaci ekakkhandhepi ekāyatanepi ekadhātuyāpi ekārammaṇepi natthi.
Nowhere in the world—not in any single aggregate, sense base, element, or object—does it exist.
26. Santoti paccanīkakilesavūpasamena santo.
“Peaceful” means: calm due to the subsiding of opposing defilements.
27. Vidhūmoti kodhadhūmena vigatadhūmo.
“Smokeless” means: without the smoke of anger.
28. Evamettha suttante maggekaggatampi kathetvā, gāthāya phalasamāpattiyeva kathitā ti.
Thus, in this discourse, after discussing concentration on the path (magga-ekaggatā), it is ultimately the fruition attainment (phalasamāpatti) that is explained in the verse.
Tika by Chatgpt
41. pañcamassa paṭhame diṭṭhadhammasukhavihārāyāti
In the first of the fifth (pair), “for the pleasant abiding in this very life” means:
Imasmiṃyeva attabhāve sukhavihāratthāya, nikkilesatāya nirāmisena sukhena viharaṇatthāyāti attho.
For dwelling happily in this very body, for the purpose of purity (freedom from defilements), and for dwelling with non-sensual happiness — that is the meaning.
Iminā cattāri phalasamāpattijjhānāni khīṇāsavassa āsavakkhayādhigamato aparabhāge adhigatarūpārūpajjhānāni ca kathitāni.
By this, the four meditative attainments of fruition of one whose taints are destroyed are mentioned — after the realization of the destruction of taints, and also the form and formless jhānas attained subsequently.
Dibbacakkkhuñāṇadassanappaṭilābhāyāti dibbacakkhuñāṇappaṭilābhatthāya.
“For the attainment of knowledge and vision of the divine eye” means: for the purpose of attaining the divine eye’s knowledge.
Dibbacakkkhuñāṇañhi rūpagatassa dibbassa itarassa ca dassanaṭṭhena idha "ñāṇadassana"nti adhippetaṃ.
For the knowledge of the divine eye regarding celestial and non-celestial forms, in terms of seeing — this is what is meant here by “knowledge and vision.”
Ālokasaññaṃ manasi karotīti
“He directs attention to the perception of light” means:
Divā vā rattiṃ vā sūriyadīpacandamaṇiukkāvijjulatādīnaṃ āloko divā rattiñca upaladdho,
Whether by day or night, the light from sun, lamp, moon, meteors, lightning, etc., is perceived…
Yathāladdhavaseneva ālokaṃ manasi karoti, citte ṭhapeti,
And according to what is obtained, he directs his mind to that light, places it in the mind.
Tathā ca naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yathicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati,
And he attends to it in such a way that, as in one who has developed the light kasiṇa well, the kasiṇa light appears as he wishes, to whatever extent he desires — that light appears during the night.
Yena tattha divāsaññaṃ ṭhapeti, divā viya vigatathinamiddho hoti.
By that, he establishes the perception of day there, and becomes, as it were, free from sloth and torpor — like it is daytime.
Tenāha "yathā divā tathā ratti"nti.
Therefore it is said: “Just as by day, so also by night.”
Yathā divā ālokasaññā manasi katā, tatheva naṃ rattimpi manasi karotīti
Just as the perception of light was made during the day, in the same way he directs his mind to it at night.
Yathā divā diṭṭho āloko, tatheva taṃ rattiṃ manasi karoti.
Just as the light is seen during the day, so also he contemplates that same light at night.
Dutiyapadeti "yathā rattiṃ tathā divā"ti imasmiṃ vākye.
In the second line, “Just as by night, so also by day” — in this sentence…
Esa nayoti
This is the method:
Iminā yathā rattiyaṃ candālokādi āloko diṭṭho, evameva rattiṃ diṭṭhākāreneva divā taṃ ālokaṃ manasi karoti, citte ṭhapetīti imamatthaṃ atidisati.
Just as at night the moonlight and so on is seen, in the same way, with that manner of seeing, during the day he directs his mind to that light, places it in the mind — this is what is further explained.
Iti vivaṭena cetasāti
“With an open mind” means:
Evaṃ apihitena cittena, thinamiddhāpidhānena apihitacittenāti vuttaṃ hoti.
With a mind not covered, that is, a mind not obstructed by sloth and torpor.
Apariyonaddhenāti samantato anaddhena, asañchāditena.
“Uncovered” means: not obstructed from all sides, not concealed.
Kiñcāpītiādinā attanā vuttamevatthaṃ samattheti.
With “even though…” and so on — he completes the meaning already stated by himself.
Ālokasadisaṃ kataṃ "yathā divā tathā ratti"ntiādinā.
“Made analogous to light” — this is expressed in “Just as by day, so also by night,” etc.
Sattaṭṭhānikassāti
Concerning the sevenfold:
"Abhikkante paṭikkante sampajānakārī hotī"tiādinā (Dī. Ni. 1.214, 2.376, Ma. Ni. 1.109) vuttassa sattaṭṭhānikassa satisampajaññassa atthāya.
Refers to the sevenfold mindfulness and clear comprehension described in: “He acts with full awareness when going forward and returning…” etc.
Pariggahitavatthārammaṇatāyāti vatthuno ārammaṇassa ca yāthāvato viditabhāvena.
Because of the accurate knowledge of the base and the object.
Yathā hi sappaṃ pariyesantena tassa āsaye vidite sopi vidito, gahito eva ca hoti mantāgadabalena tassa gahaṇassa sukarattā,
Just as, when searching for a snake, if one knows its lair, the snake itself is also known and caught — because catching it is easy with the power of spells.
Evaṃ vedanāya āsayabhūte vatthumhi ārammaṇe ca vidite, ādikammikassapi vedanā viditā, gahitā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā.
So too, if the base and object — the foundation of feeling — are known, then even for a beginner, the feeling is known and grasped, by way of its specific and general characteristics; grasping it is easy.
Pageva pariññātavatthukassa khīṇāsavassa.
All the more so for an arahant, who has fully understood the base.
Tassa hi uppādakkhaṇepi ṭhitikkhaṇepi bhaṅgakkhaṇepi vedanā viditā pākaṭā honti "tā vedanā evaṃ uppajjitvā"tiādinā.
For him, feeling is known and evident even at the moment of arising, standing, and dissolution — as in “these feelings, having arisen thus…”
Na kevalañca vedanā eva, idha vuttā saññādayopi avuttā cetanādayopi viditāva uppajjanti ceva, tiṭṭhanti ca, nirujjhanti ca.
And not only feeling, but also perception and others mentioned here, and even volition and others not mentioned — all are known as they arise, remain, and cease.
Nidassanamattañhetaṃ, yadidaṃ pāḷiyaṃ vedanāsaññāvitakkaggahaṇaṃ.
This is merely illustrative — the mention of feeling, perception, and thought in the Pāli.
Tena anavasesato sabbadhammānampi uppādādito viditabhāvaṃ dasseti.
Therefore, it shows the complete knowledge of all phenomena from the point of arising onward.
Apica vedanāya uppādo vidito hoti, upaṭṭhānaṃ viditaṃ hoti, atthaṅgamo vidito hoti.
Furthermore, the arising of feeling is known, its presence is known, its disappearance is known.
Avijjāsamudayā vedanāsamudayo, taṇhāsamudayā kammasamudayo, phassasamudayā vedanāsamudayoti
From the arising of ignorance comes the arising of feeling; from the arising of craving comes the arising of kamma; from the arising of contact comes the arising of feeling.
Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa samudayaṃ passati.
Even when seeing the characteristic of production (i.e., birth), one sees the arising of the aggregate of feeling.
Evaṃ vedanāya uppādo vidito hoti.
Thus, the arising of feeling is known.
Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti?
How is the presence (continuity) of feeling known?
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti,
When attending to it as impermanent, the presence is known as decay.
Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti,
When attending to it as suffering, the presence is known as fear.
Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti.
When attending to it as not-self, the presence is known as emptiness.
Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti.
Thus, the sustaining or presence of feeling is known.
Iti khayato bhayato suññato jānāti.
Thus, one knows (it) as decay, as fear, and as emptiness.
Kathaṃ vedanāya atthaṅgamo vidito hoti?
How is the cessation of feeling known?
Avijjānirodhā vedanānirodho…pe… evaṃ vedanāya atthaṅgamo vidito hoti.
From the cessation of ignorance comes the cessation of feeling … and so on — thus, the ending of feeling is known.
Imināpi nayenettha attho veditabbo.
By this method too, the meaning here should be understood.
Closing: On the Use of “Iti…”
Iti rūpanti ettha itisaddo anavasesato rūpassa sarūpanidassanattho ti.
In “iti rūpaṃ” — the word iti serves to indicate completely the essential nature of form.
Tassa idaṃ rūpanti etena sādhāraṇato sarūpanidassanaṃ āha,
With “this is form,” it generally states the essential nature of form.
Ettakaṃ rūpanti etena anavasesato, na ito paraṃ rūpaṃ atthi ti
With “this much is form,” it conveys fully that there is no form beyond this.
Tabbinimuttassa aññassa abhāvaṃ.
There is no other separate form outside of this — indicating absence of any beyond it.
Iti vedanātiādīsupi ayaṃ vedanā, ettakā vedanā, ito paraṃ vedanā natthi.
So too with “thus is feeling” and so on — this is feeling, this much is feeling, and beyond this there is no feeling.
Ayaṃ saññā…pe… ime saṅkhārā…pe… idaṃ viññāṇaṃ, ettakaṃ viññāṇaṃ, ito paraṃ viññāṇaṃ natthi ti evam attho daṭṭhabbo ti.
This is perception… these are formations… this is consciousness — this much is consciousness; there is no consciousness beyond this. This is how the meaning should be seen.
Āha "vedanādīsupi eseva nayo"ti.
Therefore it is said: “This same method applies to feeling and so on.”
Ñāṇena jānitvā paroparāni.
Having known through knowledge, the higher and lower.
Paroparānīti parāni ca oparāni ca.
“Higher and lower” means: those above and those below.
Uttamādhamānīti parattabhāvasakattabhāvādīni uttamādhamāni.
“Superior and inferior” refers to states of others and one’s own, and so on.
Calitanti taṇhādiṭṭhivipphanditaṃ.
“Movement” refers to the disturbance caused by craving and wrong views.
Anīghoti rāgādīgharahito.
“Free from affliction” means: without the affliction of lust and so on.
Atāri so ti so evarūpo arahā jātijaraṃ atari.
“He has crossed over” means: such an arahant has crossed over birth and aging.
Samādhibhāvanāsuttavaṇṇanā niṭṭhitā.
The explanation (commentarial exposition) of the Samādhibhāvanā Sutta is completed.