AN 9 The Book of the Nines – Navakanipāta > AN 9.34 Extinguishment is Bliss

Numbered Discourses 9.34 – Aṅguttara Nikāya 9.34

4. The Great Chapter – 4. Mahāvagga

AN 9.34 Extinguishment is Bliss – Nibbānasukhasutta

1.1

At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Ekaṁ samayaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.

1.2

There he addressed the bhikkhū:

Tatra kho āyasmā sāriputto bhikkhū āmantesi:

1.3

“Reverends, extinguishment is bliss!

“sukhamidaṁ, āvuso, nibbānaṁ.

1.4

Extinguishment is bliss!”

Sukhamidaṁ, āvuso, nibbānan”ti.

1.5

When he said this, Venerable Udāyī said to him,

Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca:

1.6

“But Reverend Sāriputta, what’s blissful about it, since nothing is felt?”

“kiṁ panettha, āvuso sāriputta, sukhaṁ yadettha natthi vedayitan”ti?

1.7

“The fact that nothing is felt is precisely what’s blissful about it.

“Etadeva khvettha, āvuso, sukhaṁ yadettha natthi vedayitaṁ.

1.8

Reverend, there are these five kinds of sensual stimulation.

Pañcime, āvuso, kāmaguṇā.

1.9

What five?

Katame pañca?

1.10

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

1.11

Sounds known by the ear …

sotaviññeyyā saddā …pe…

1.12

Smells known by the nose …

ghānaviññeyyā gandhā …

1.13

Tastes known by the tongue …

jivhāviññeyyā rasā …

1.14

Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—

1.15

These are the five kinds of sensual stimulation.

ime kho, āvuso, pañca kāmaguṇā.

1.16

The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

Yaṁ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccatāvuso, kāmasukhaṁ.

2.1

First, take a bhikkhu who, quite secluded from sensual pleasures … enters and remains in the first absorption.

Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

2.2

While a bhikkhu is in such a meditation, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them.

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.

2.3

Suppose a happy person were to experience pain; that would be an affliction for them.

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

2.4

In the same way, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them.

evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.

2.5

And affliction has been called suffering by the Buddha.

Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.

2.6

That’s the way to understand how extinguishment is bliss.

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.

3.1

Furthermore, take a bhikkhu who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.

Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.

3.2

While a bhikkhu is in such a meditation, should perceptions and attentions accompanied by placing of the mind and keeping it connected beset them, that’s an affliction for them.

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.

3.3

Suppose a happy person were to experience pain; that would be an affliction for them.

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

3.4

In the same way, should perceptions and attentions accompanied by placing of the mind and keeping it connected beset them, that’s an affliction for them.

evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.

3.5

And affliction has been called suffering by the Buddha.

Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.

3.6

That too is a way to understand how extinguishment is bliss.

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.

4.1

Furthermore, take a bhikkhu who, with the fading away of rapture, enters and remains in the third absorption.

Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

4.2

While a bhikkhu is in such a meditation, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them.

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.

4.3

Suppose a happy person were to experience pain; that would be an affliction for them.

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

4.4

In the same way, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them.

evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.

4.5

And affliction has been called suffering by the Buddha.

Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.

4.6

That too is a way to understand how extinguishment is bliss.

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.

5.1

Furthermore, take a bhikkhu who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption.

Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

5.2

While a bhikkhu is in such a meditation, should perceptions and attentions accompanied by equanimous bliss beset them, that’s an affliction for them.

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.

5.3

Suppose a happy person were to experience pain; that would be an affliction for them.

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

5.4

In the same way, should perceptions and attentions accompanied by equanimous bliss beset them, that’s an affliction for them.

evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.

5.5

And affliction has been called suffering by the Buddha.

Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.

5.6

That too is a way to understand how extinguishment is bliss.

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.

6.1

Furthermore, take a bhikkhu who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.

6.2

While a bhikkhu is in such a meditation, should perceptions and attentions accompanied by form beset them, that’s an affliction for them.

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.

6.3

Suppose a happy person were to experience pain; that would be an affliction for them.

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

6.4

In the same way, should perceptions and attentions accompanied by form beset them, that’s an affliction for them.

evamevassa te rūpasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.

6.5

And affliction has been called suffering by the Buddha.

Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.

6.6

That too is a way to understand how extinguishment is bliss.

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.

7.1

Furthermore, take a bhikkhu who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.

7.2

While a bhikkhu is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.

7.3

Suppose a happy person were to experience pain; that would be an affliction for them.

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

7.4

In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.

evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.

7.5

And affliction has been called suffering by the Buddha.

Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.

7.6

That too is a way to understand how extinguishment is bliss.

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.

8.1

Furthermore, take a bhikkhu who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.

8.2

While a bhikkhu is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.

8.3

Suppose a happy person were to experience pain; that would be an affliction for them.

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

8.4

In the same way, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.

evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.

8.5

And affliction has been called suffering by the Buddha.

Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.

8.6

That too is a way to understand how extinguishment is bliss.

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.

9.1

Furthermore, take a bhikkhu who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

9.2

While a bhikkhu is in such a meditation, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them.

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.

9.3

Suppose a happy person were to experience pain; that would be an affliction for them.

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;

9.4

In the same way, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them.

evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.

9.5

And affliction has been called suffering by the Buddha.

Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.

9.6

That too is a way to understand how extinguishment is bliss.

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.

10.1

Furthermore, take a bhikkhu who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.

11.1

That too is a way to understand how extinguishment is bliss.”

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānan”ti.

11.2

Tatiyaṁ.