1.1“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.“Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.1.2Tassā evamassa:She might think,1.3‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’1.4Sā purimaṁ pādaṁ na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya.She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof.1.5Sā na ceva agatapubbaṁ disaṁ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya;She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before.1.6yasmiṁ cassā padese ṭhitāya evamassa:And she’d never return safely to the place she had started from.1.7‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya.1.8Taṁ kissa hetu?Why is that?1.9Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.

1.10Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;In the same way, some foolish, incompetent, unskillful mendicant, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.1.11so taṁ nimittaṁ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṁ adhiṭṭhāti.But they don’t cultivate, develop, and make much of that basis; they don’t ensure it is properly stabilized.

2.1PTS 4.419Tassa evaṁ hoti:They think,2.2‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain 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.’2.3So na sakkoti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharituṁ.But they’re not able to enter and remain in the second absorption.2.4Tassa evaṁ hoti:They think,2.5‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti.‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’2.6So na sakkoti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharituṁ.But they’re not able to enter and remain in the first absorption.2.7Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’.This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.

3.1Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains.3.2Tassā evamassa:She might think,3.3‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’3.4Sā purimaṁ pādaṁ suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya.She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof.3.5Sā agatapubbañceva disaṁ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya.She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before.3.6Yasmiṁ cassā padese ṭhitāya evamassa:And she’d return safely to the place she had started from.3.7‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya.3.8Taṁ kissa hetu?Why is that?3.9Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains.3.10Evamevaṁ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.In the same way, some astute, competent, skillful mendicant, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.3.11So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

4.1Tassa evaṁ hoti:They think,4.2‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain 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.’4.3So dutiyaṁ jhānaṁ anabhihiṁsamāno vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati.Without charging at the second absorption, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption.4.4So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

5.1PTS 4.420Tassa evaṁ hoti:They think,5.2‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’5.3So tatiyaṁ jhānaṁ anabhihiṁsamāno pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati.Without charging at the third absorption, with the fading away of rapture, they enter and remain in the third absorption.5.4So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

6.1Tassa evaṁ hoti:They think,6.2‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.‘Why don’t I, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’6.3So catutthaṁ jhānaṁ anabhihiṁsamāno sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.Without charging at the fourth absorption, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption.6.4So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

7.1Tassa evaṁ hoti:They think,7.2‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.‘Why don’t I, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’7.3So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space.7.4So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

8.1Tassa evaṁ hoti:They think,8.2‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’8.3So viññāṇañcāyatanaṁ anabhihiṁsamāno sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness.8.4So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

9.1Tassa evaṁ hoti:They think,9.2‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’9.3So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.9.4So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

10.1PTS 4.421Tassa evaṁ hoti:They think,10.2‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’10.3So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.10.4So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

11.1Tassa evaṁ hoti:They think,11.2‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’11.3So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.

12.1Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ.When a mendicant enters and emerges from any one of these attainments, their mind becomes pliable and workable.12.2Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito.With a pliable and workable mind, their immersion becomes limitless and well developed.12.3So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

13.1So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,They might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.’13.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.They are capable of realizing it, since each and every one is within range.

14.1So sace ākaṅkhati: ‘dibbāya sotadhātuyā …pe…They might wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’14.2sati sati āyatane.They are capable of realizing it, since each and every one is within range.

15.1So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ,They might wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind.15.2sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,May I understand mind with greed as “mind with greed”,15.3vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,and mind without greed as “mind without greed”;15.4sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,mind with hate as “mind with hate”,15.5vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ,and mind without hate as “mind without hate”;15.6samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,mind with delusion as “mind with delusion”,15.7vītamohaṁ vā cittaṁ …and mind without delusion as “mind without delusion”;15.8saṅkhittaṁ vā cittaṁ …constricted mind …15.9vikkhittaṁ vā cittaṁ …scattered mind …15.10mahaggataṁ vā cittaṁ …expansive mind …15.11amahaggataṁ vā cittaṁ …unexpansive mind …15.12sauttaraṁ vā cittaṁ …mind that is not supreme …15.13anuttaraṁ vā cittaṁ …mind that is supreme …15.14samāhitaṁ vā cittaṁ …mind immersed in samādhi …15.15asamāhitaṁ vā cittaṁ …mind not immersed in samādhi …15.16vimuttaṁ vā cittaṁ …freed mind …15.17avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,and unfreed mind as “unfreed mind”.’15.18tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.They are capable of realizing it, since each and every one is within range.

16.1So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,They might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’16.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.They’re capable of realizing it, since each and every one is within range.

17.1PTS 4.422So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’tiThey might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds.’17.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.They’re capable of realizing it, since each and every one is within range.

18.1So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,They might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’18.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti.They’re capable of realizing it, since each and every one is within range.”

18.3Catutthaṁ.