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an4.94 · Tatiyasamādhisutta

Aṅguttara Nikāya 4.94

The Numerical Discourses 4.94

10. Asuravagga
  1. The Asura Chapter
Tatiyasamādhisutta

The Third on Samādhi

“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.

“These four persons, bhikkhus, exist and are found in the world.

Katame cattāro?

Which four?

Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

Here, bhikkhus, a certain person is a gainer of settling of the mind within [ajjhattaṁ cetosamathassa], but not a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya].

Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa.

Here again, bhikkhus, a certain person is a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya], but not a gainer of settling of the mind within [ajjhattaṁ cetosamathassa].

Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.

Here again, bhikkhus, a certain person is neither a gainer of settling of the mind within [ajjhattaṁ cetosamathassa] nor a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya].

Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

Here again, bhikkhus, a certain person is both a gainer of settling of the mind within [ajjhattaṁ cetosamathassa] and a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya].

Tatra, bhikkhave, yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:

There, bhikkhus, that person who is a gainer of settling of the mind within [ajjhattaṁ cetosamathassa] but not a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya] should approach that person who is a gainer of insight into dhammas with higher paññā, and say this to him:

‘kathaṁ nu kho, āvuso, saṅkhārā daṭṭhabbā?

‘How now, friend, should saṅkhāras be seen?

Kathaṁ saṅkhārā sammasitabbā?

How should saṅkhāras be examined?

Kathaṁ saṅkhārā vipassitabbā’ti?

How should saṅkhāras be discerned with insight [vipassitabbā]?’

Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti:

He answers him according to what he has seen and known:

‘evaṁ kho, āvuso, saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti.

‘In this way, friend, saṅkhāras should be seen; in this way saṅkhāras should be examined; in this way saṅkhāras should be discerned with insight [vipassitabbā].’

So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

At a later time, he becomes both a gainer of settling of the mind within [ajjhattaṁ cetosamathassa] and a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya].

Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa so upasaṅkamitvā evamassa vacanīyo:

There, bhikkhus, that person who is a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya] but not a gainer of settling of the mind within [ajjhattaṁ cetosamathassa] should approach that person who is a gainer of settling of the mind within, and say this to him:

‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ?

‘How now, friend, should citta be steadied?

Kathaṁ cittaṁ sannisādetabbaṁ?

How should citta be settled down?

Kathaṁ cittaṁ ekodi kātabbaṁ?

How should citta be made unified [ekodi]?

Kathaṁ cittaṁ samādahātabban’ti?

How should citta be brought to samādhi [samādahātabbaṁ]?’

Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti:

He answers him according to what he has seen and known:

‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabban’ti.

‘In this way, friend, citta should be steadied; in this way citta should be settled down; in this way citta should be made unified [ekodi]; in this way citta should be brought to samādhi [samādahātabbaṁ].’

So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.

At a later time, he becomes both a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya] and a gainer of settling of the mind within [ajjhattaṁ cetosamathassa].

Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ceva ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:

There, bhikkhus, that person who is neither a gainer of settling of the mind within [ajjhattaṁ cetosamathassa] nor a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya] should approach that person who is both a gainer of settling of the mind within and a gainer of insight into dhammas with higher paññā, and say this to him:

‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ?

‘How now, friend, should citta be steadied?

Kathaṁ cittaṁ sannisādetabbaṁ?

How should citta be settled down?

Kathaṁ cittaṁ ekodi kātabbaṁ?

How should citta be made unified [ekodi]?

Kathaṁ cittaṁ samādahātabbaṁ?

How should citta be brought to samādhi [samādahātabbaṁ]?

Kathaṁ saṅkhārā daṭṭhabbā?

How should saṅkhāras be seen?

Kathaṁ saṅkhārā sammasitabbā?

How should saṅkhāras be examined?

Kathaṁ saṅkhārā vipassitabbā’ti?

How should saṅkhāras be discerned with insight [vipassitabbā]?’

Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti:

He answers him according to what he has seen and known:

‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabbaṁ, evaṁ saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti.

‘In this way, friend, citta should be steadied; in this way citta should be settled down; in this way citta should be made unified [ekodi]; in this way citta should be brought to samādhi [samādahātabbaṁ]; in this way saṅkhāras should be seen; in this way saṅkhāras should be examined; in this way saṅkhāras should be discerned with insight [vipassitabbā].’

So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

At a later time, he becomes both a gainer of settling of the mind within [ajjhattaṁ cetosamathassa] and a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya].

Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.

There, bhikkhus, that person who is both a gainer of settling of the mind within [ajjhattaṁ cetosamathassa] and a gainer of insight into dhammas with higher paññā [adhipaññādhammavipassanāya] should, established in those skillful dhammas, make further effort for the destruction of the āsavas.

Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

These, bhikkhus, are the four persons who exist and are found in the world.”

Catutthaṁ.

The fourth.