เล่ม ๑๔ — มัชฌิมนิกาย อุปริปัณณาสก์ ข้อ 160

mn111:13.1 #

ปุน จปรํ ภิกฺขเว สารีปุตฺโต สพฺพโส อากาสานญฺจายตนํ สมติกฺกมฺม ๑- อนนฺตํ วิญฺญาณนฺติ วิญฺญาณญฺจายตนํ อุปสมฺปชฺช วิหรติ ฯ✎ ร่าง

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he entered and remained in the dimension of infinite consciousness.

อ้างอิงสยามรัฐ 14.120

mn111:4.1 #

เย จ วิญฺญาณญฺจายตเน ธมฺมา วิญฺญาณญฺจายตนสญฺญา จ จิตฺเตกคฺคตา จ ผสฺโส เวทนา สญฺญา เจตนา วิญฺญาณํ ฉนฺโท อธิโมกฺโข วิริยํ สติ อุเปกฺขา มนสิกาโร ตฺยสฺส ธมฺมา อนุปทววตฺถิตา โหนฺติ✎ ร่าง

Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.

And he distinguished the phenomena of the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.

mn111:4.2 #

ตฺยสฺส ธมฺมา วิทิตา อุปฺปชฺชนฺติ @เชิงอรรถ: ๑ ยุ. สมติกฺกมา ฯ วิทิตา อุปฏฺฐหนฺติ วิทิตา อพฺภตฺถํ คจฺฉนฺติ ฯ✎ ร่าง

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knew those phenomena as they arose, as they remained, and as they went away.

mn111:4.3 #

โส เอวํ ปชานาติ✎ ร่าง

So evaṁ pajānāti:

He understood:

mn111:4.4 #

เอวํ กิรเม ธมฺมา อหุตฺวา สมฺโภนฺติ หุตฺวา ปติเวนฺตีติ ฯ✎ ร่าง

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

mn111:4.5 #

โส เตสุ ธมฺเมสุ อนุปาโย อนปาโย อนิสฺสิโต อปฺปฏิพทฺโธ วิปฺปมุตฺโต วิสํยุตฺโต วิมริยาทิกเตน เจตสา วิหรติ ฯ✎ ร่าง

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.

mn111:4.6 #

โส อตฺถิ อุตฺตรึ นิสฺสรณนฺติ ปชานาติ ฯ✎ ร่าง

So ‘atthi uttari nissaraṇan’ti pajānāti.

He understood: ‘There is an escape beyond.’

mn111:4.7 #

ตพฺพหุลีการา อตฺถิ เตฺววสฺส โหติ ฯ✎ ร่าง

Tabbahulīkārā atthitvevassa hoti.

Repeated practice of that confirmed this for him.

mn111:5.1 #

—

Puna caparaṁ, bhikkhave, sāriputto vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

Furthermore, as the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

อ้างอิงPTS 3.26 · ฉัฏฐสังคายนา 14.75 · พุทธชยันตี 12.136

mn111:6.1 #

—

Ye ca dutiye jhāne dhammā—ajjhattaṁ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.

And he distinguished the phenomena of the second absorption one by one: internal confidence and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.

mn111:6.2 #

—

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knew those phenomena as they arose, as they remained, and as they went away.

mn111:6.3 #

—

So evaṁ pajānāti:

He understood:

mn111:6.4 #

—

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

mn111:6.5 #

—

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.

mn111:6.6 #

—

So ‘atthi uttari nissaraṇan’ti pajānāti.

He understood: ‘There is an escape beyond.’

mn111:6.7 #

—

Tabbahulīkārā atthitvevassa hoti.

Repeated practice of that confirmed this for him.

mn111:7.1 #

—

Puna caparaṁ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

Furthermore, with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

อ้างอิงสยามรัฐ 14.118

mn111:8.1 #

—

Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—

And he distinguished the phenomena of the third absorption one by one: bliss and mindfulness and awareness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.

mn111:8.2 #

—

tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knew those phenomena as they arose, as they remained, and as they went away.

mn111:8.3 #

—

So evaṁ pajānāti:

He understood:

mn111:8.4 #

—

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

mn111:8.5 #

—

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.

mn111:8.6 #

—

So ‘atthi uttari nissaraṇan’ti pajānāti.

He understood: ‘There is an escape beyond.’

mn111:8.7 #

—

Tabbahulīkārā atthitvevassa hoti.

Repeated practice of that confirmed this for him.

mn111:9.1 #

—

Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Furthermore, with the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

อ้างอิงPTS 3.27 · สยามรัฐ 14.119

mn111:10.1 #

—

Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.

And he distinguished the phenomena of the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.

mn111:10.2 #

—

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knew those phenomena as they arose, as they remained, and as they went away.

mn111:10.3 #

—

So evaṁ pajānāti:

He understood:

mn111:10.4 #

—

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

mn111:10.5 #

—

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind without boundaries.

mn111:10.6 #

—

So ‘atthi uttari nissaraṇan’ti pajānāti.

He understood: ‘There is an escape beyond.’

mn111:10.7 #

—

Tabbahulīkārā atthitvevassa hoti.

Repeated practice of that confirmed this for him.

mn111:11.1 #

—

Puna caparaṁ, bhikkhave, sāriputto sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

Furthermore, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, he entered and remained in the dimension of infinite space.

อ้างอิงฉัฏฐสังคายนา 14.76 · พุทธชยันตี 12.138

mn111:12.1 #

—

Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.

And he distinguished the phenomena of the dimension of infinite space one by one: the perception of the dimension of infinite space and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.

mn111:12.2 #

—

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knew those phenomena as they arose, as they remained, and as they went away.

mn111:12.3 #

—

So evaṁ pajānāti:

He understood:

mn111:12.4 #

—

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

mn111:12.5 #

—

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.

mn111:12.6 #

—

So ‘atthi uttari nissaraṇan’ti pajānāti.

He understood: ‘There is an escape beyond.’

mn111:12.7 #

—

Tabbahulīkārā atthitvevassa hoti.

Repeated practice of that confirmed this for him.

mn111:14.1 #

—

Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.

And he distinguished the phenomena of the dimension of infinite consciousness one by one: the perception of the dimension of infinite consciousness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.

mn111:14.2 #

—

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knew those phenomena as they arose, as they remained, and as they went away.

mn111:14.3 #

—

So evaṁ pajānāti:

He understood:

mn111:14.4 #

—

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

mn111:14.5 #

—

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind free of limits.

mn111:14.6 #

—

So ‘atthi uttari nissaraṇan’ti pajānāti.

He understood: ‘There is an escape beyond.’

mn111:14.7 #

—

Tabbahulīkārā atthitvevassa hoti.

Repeated practice of that confirmed this for him.