Samyutta Nikaya Masthead


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Saŋyutta Nikāya,
V: MahāVagga
53. Jhāna Saŋyuttam
V. Ogha-vaggo

The Book of the Kindred Sayings
V: The Great Chapter
53: Kindred Sayings on the Four Trances
V. The Flood

Suttas 45-54

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

Copyright The Pali Text Society
Commercial Rights Reserved
Creative Commons Licence
For details see Terms of Use.

 


 

Sutta 45

The Flood

a. Full Comprehension

[45.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there are these four floods.

What four?

The flood of sensual desire,
the flood of becoming,
the flood of view,
the flood of nescience.

These are the four floods.

It is for the full comprehension of these four floods, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there are these four floods.

What four?

The flood of sensual desire,
the flood of becoming,
the flood of view,
the flood of nescience.

These are the four floods.

It is for the realization of (the meaning of) these four floods, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there are these four floods.

What four?

The flood of sensual desire,
the flood of becoming,
the flood of view,
the flood of nescience.

These are the four floods.

It is for the wearing out of these four floods, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there are these four floods.

What four?

The flood of sensual desire,
the flood of becoming,
the flood of view,
the flood of nescience.

These are the four floods.

It is for the abandoning of these four floods, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 46

Bond

a. Full Comprehension

[46.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there are these four bonds.

What four?

The bond of sensual desire,
the bond of becoming,
the bond of view,
the bond of nescience.

These are the four bonds.

It is for the full comprehension of these four bonds, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there are these four bonds.

What four?

The bond of sensual desire,
the bond of becoming,
the bond of view,
the bond of nescience.

These are the four bonds.

It is for the realization of (the meaning of) these four bonds, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there are these four bonds.

What four?

The bond of sensual desire,
the bond of becoming,
the bond of view,
the bond of nescience.

These are the four bonds.

It is for the wearing out of these four bonds, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there are these four bonds.

What four?

The bond of sensual desire,
the bond of becoming,
the bond of view,
the bond of nescience.

These are the four bonds.

It is for the abandoning these four bonds, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 47

Grasping

a. Full Comprehension

[47.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there are these four graspings.

What four?

The grasping of sensual desire,
the grasping of view,
the grasping of rite and ritual,
the grasping of the self-heresy.

These are the four graspings.

It is for the full comprehension of these four graspings, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there are these four graspings.

What four?

The grasping of sensual desire,
the grasping of view,
the grasping of rite and ritual,
the grasping of the self-heresy.

These are the four graspings.

It is for the realization (of the meaning) of these four graspings, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there are these four graspings.

What four?

The grasping of sensual desire,
the grasping of view,
the grasping of rite and ritual,
the grasping of the self-heresy.

These are the four graspings.

It is for the wearing out of these four graspings, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there are these four graspings.

What four?

The grasping of sensual desire,
the grasping of view,
the grasping of rite and ritual,
the grasping of the self-heresy.

These are the four graspings.

It is for the abandoning of these four graspings, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 48

(Bodily) Ties

a. Full Comprehension

[48.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there are these four (bodily) ties.

What four?

The bodily tie of covetousness,
the bodily tie of malevolence,
the bodily tie of contagion of rite and ritual,
the bodily tie of tendency to dogmatic view.

These are the four bodily ties.

It is for the full comprehension of these four bodily ties, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there are these four (bodily) ties.

What four?

The bodily tie of covetousness,
the bodily tie of malevolence,
the bodily tie of contagion of rite and ritual,
the bodily tie of tendency to dogmatic view.

These are the four bodily ties.

It is for the realization (of the meaning) of these four bodily ties, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there are these four (bodily) ties.

What four?

The bodily tie of covetousness,
the bodily tie of malevolence,
the bodily tie of contagion of rite and ritual,
the bodily tie of tendency to dogmatic view.

These are the four bodily ties.

It is for the wearing out of these four bodily ties, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there are these four (bodily) ties.

What four?

The bodily tie of covetousness,
the bodily tie of malevolence,
the bodily tie of contagion of rite and ritual,
the bodily tie of tendency to dogmatic view.

These are the four bodily ties.

It is for the abandoning of these four bodily ties, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 49

Tendency

a. Full Comprehension

[49.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there are these seven tendencies.

What seven?

The tendency to sensual lust,
the tendency to resentment,
the tendency to view,
the tendency to doubt and wavering,
the tendency to conceit,
the tendency to nescience.

These are the seven tendencies.

It is for the full comprehension of these seven tendencies, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there are these seven tendencies.

What seven?

The tendency to sensual lust,
the tendency to resentment,
the tendency to view,
the tendency to doubt and wavering,
the tendency to conceit,
the tendency to nescience.

These are the seven tendencies.

It is for the realization (of the meaning) of these seven tendencies, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there are these seven tendencies.

What seven?

The tendency to sensual lust,
the tendency to resentment,
the tendency to view,
the tendency to doubt and wavering,
the tendency to conceit,
the tendency to nescience.

These are the seven tendencies.

It is for the wearing out of these seven tendencies, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there are these seven tendencies.

What seven?

The tendency to sensual lust,
the tendency to resentment,
the tendency to view,
the tendency to doubt and wavering,
the tendency to conceit,
the tendency to nescience.

These are the seven tendencies.

It is for the abandoning of these seven tendencies, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 50

The Sense-Pleasures

a. Full Comprehension

[50.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there are these five pleasures of sense.

What five?

There are objects cognizable by the eye,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are sounds cognizable by the ear,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are scents cognizable by the nose,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are savours cognizable by the tongue,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are tangibles cognizable by the body,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

These are the five pleasures of sense.

It is for the full comprehension of these five pleasures of sense, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there are these five pleasures of sense.

What five?

There are objects cognizable by the eye,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are sounds cognizable by the ear,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are scents cognizable by the nose,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are savours cognizable by the tongue,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are tangibles cognizable by the body,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

These are the five pleasures of sense.

It is for the realization (of the meaning) of these five pleasures of sense, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there are these five pleasures of sense.

What five?

There are objects cognizable by the eye,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are sounds cognizable by the ear,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are scents cognizable by the nose,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are savours cognizable by the tongue,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are tangibles cognizable by the body,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

These are the five pleasures of sense.

It is for the wearing out of these five pleasures of sense, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there are these five pleasures of sense.

What five?

There are objects cognizable by the eye,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are sounds cognizable by the ear,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are scents cognizable by the nose,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are savours cognizable by the tongue,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

There are tangibles cognizable by the body,
objects desirable,
pleasant,
delightful and dear,
passion-fraught,
inciting to lust.

These are the five pleasures of sense.

It is for the abandoning of these five pleasures of sense, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 51

Hindrances

a. Full Comprehension

[83.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there are these five hindrances.

What five?

The hindrance of sensual desire,
the hindrance of malevolence,
the hindrance of sloth and torpor,
the hindrance of excitement and flurry,
the hindrance of doubt and wavering.

These are the five hindrances.

It is for the full comprehension of these five pleasures of sense, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there are these five hindrances.

What five?

The hindrance of sensual desire,
the hindrance of malevolence,
the hindrance of sloth and torpor,
the hindrance of excitement and flurry,
the hindrance of doubt and wavering.

These are the five hindrances.

It is for the realization (of the meaning) of these five hindrances, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there are these five hindrances.

What five?

The hindrance of sensual desire,
the hindrance of malevolence,
the hindrance of sloth and torpor,
the hindrance of excitement and flurry,
the hindrance of doubt and wavering.

These are the five hindrances.

It is for the wearing out of these five hindrances, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there are these five hindrances.

What five?

The hindrance of sensual desire,
the hindrance of malevolence,
the hindrance of sloth and torpor,
the hindrance of excitement and flurry,
the hindrance of doubt and wavering.

These are the five hindrances.

It is for the abandoning of these five hindrances, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 52

Factors

a. Full Comprehension

[52.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there are these five factors of grasping.

What five?

The factor of grasping of body,
the factor of grasping of feeling,
the factor of grasping of perception,
the factor of grasping of the activities,
the factor of grasping of consciousness.

These are the five factors of grasping.

It is for the full comprehension of these five factors of grasping, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there are these five factors of grasping.

What five?

The factor of grasping of body,
the factor of grasping of feeling,
the factor of grasping of perception,
the factor of grasping of the activities,
the factor of grasping of consciousness.

These are the five factors of grasping.

It is for the realization (of the meaning) of these five factors of grasping, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there are these five factors of grasping.

What five?

The factor of grasping of body,
the factor of grasping of feeling,
the factor of grasping of perception,
the factor of grasping of the activities,
the factor of grasping of consciousness.

These are the five factors of grasping.

It is for the wearing out of these five factors of grasping, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there are these five factors of grasping.

What five?

The factor of grasping of body,
the factor of grasping of feeling,
the factor of grasping of perception,
the factor of grasping of the activities,
the factor of grasping of consciousness.

These are the five factors of grasping.

It is for the abandoning of these five factors of grasping, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 53

The Lower Set (of Fetters)

a. Full Comprehension

[53.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there is this set of five lower fetters.

What five?

The individual-group-view,
doubt and wavering,
contagion of rite and ritual,
desire and lust,
malevolence.

These are the five lower fetters.

It is for the full comprehension of these five lower fetters, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there is this set of five lower fetters.

What five?

The individual-group-view,
doubt and wavering,
contagion of rite and ritual,
desire and lust,
malevolence.

These are the five lower fetters.

It is for the realization (of the meaning) of these five lower fetters, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there is this set of five lower fetters.

What five?

The individual-group-view,
doubt and wavering,
contagion of rite and ritual,
desire and lust,
malevolence.

These are the five lower fetters.

It is for the wearing out of these five lower fetters, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there is this set of five lower fetters.

What five?

The individual-group-view,
doubt and wavering,
contagion of rite and ritual,
desire and lust,
malevolence.

These are the five lower fetters.

It is for the abandoning of these five lower fetters, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 

§

 

Sutta 54

The Higher Set (of Fetters)

a. Full Comprehension

[54.1] THUS have I heard:

Once the Exalted One was staying near Sāvatthī.

Then the Exalted One addressed the monks,
saying:

"Monks."

"Yes, lord," replied those monks to the Exalted One.

The Exalted One said:

"Monks, there is this set of five higher fetters.

What five?

Lust of form,
lust of the formless,
conceit,
excitement,
nescience.

These are the five higher fetters.

It is for the full comprehension of these five higher fetters, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

b. Realization

"Monks, there is this set of five higher fetters.

What five?

Lust of form,
lust of the formless,
conceit,
excitement,
nescience.

These are the five higher fetters.

It is for the realization (of the meaning) of these five higher fetters, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

c. Weariing Out

"Monks, there is this set of five higher fetters.

What five?

Lust of form,
lust of the formless,
conceit,
excitement,
nescience.

These are the five higher fetters.

It is for the wearing out of these five higher fetters, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.

 


 

d. Abandoning

"Monks, there is this set of five higher fetters.

What five?

Lust of form,
lust of the formless,
conceit,
excitement,
nescience.

These are the five higher fetters.

It is for the abandoning of these five higher fetters, monks,
that the four trances must be cultivated.

What four trances?

Herein a monk, aloof from sensuality,
aloof from evil states,
enters on the first trance
which is accompanied by thought directed and sustained,
born of solitude,
zestful and easeful,
and abides therein.

Then, by the calming down of thought directed and sustained,
he enters on that inward calm,
that one-pointedness of mind,
apart from thought directed and sustained,
that is born of mental balance,
zestful and easeful,
which is the second trance,
and abides therein.

Then, by the fading out of zest,
he abides indifferent,
mindful and composed,
and experiences ease through the body.

Having entered on the third trance,
which the Ariyans describe in these terms:

'He who is indifferent and mindful dwells happily,' -
he abides therein.

Then, by the abandoning of ease,
by the abandoning of discomfort,
by the ending of the happiness and unhappiness that he had before,
entering on that state which is neither pleasant nor painful,
that utter purity of mindfulness reached by indifference,
which is the fourth trance,
he abides therein.


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