English
The Discourse on the Happiness of Nibbāna 34. At one time, the venerable Sāriputta was dwelling at Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Ground. There, indeed, the venerable Sāriputta addressed the monks: “This, friends, is happiness, Nibbāna. This, friends, is happiness, Nibbāna.” When this was said, the venerable Udāyī said to the venerable Sāriputta: “What, friend Sāriputta, is the happiness here, where there is no feeling?” “This, friend, is indeed the happiness here, that there is no feeling. These, friend, are the five cords of sensual pleasure. Which five? Forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual desire, enticing. Sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tangibles cognizable by the body, desirable, agreeable, pleasing, lovely, connected with sensual desire, enticing. These, friend, are the five cords of sensual pleasure. Whatever happiness and joy, friend, arises dependent on these five cords of sensual pleasure, this is called, friend, sensual happiness. “Here, friend, a monk, quite secluded from sensual pleasures... enters and dwells in the first jhāna. If, friend, For a bhikkhu dwelling in this dwelling (state), perceptions and mental formations associated with sensual desire arise. That is an affliction for him. Just as, friends, for one who is happy, suffering might arise just as an affliction; even so, for him, those perceptions and mental formations associated with sensual desire arise. That is an affliction for him. For indeed, friends, affliction has been declared by the Blessed One to be suffering. By this method too, friends, it should be understood how Nibbāna is happiness. Furthermore, friends, a bhikkhu, with the calming of initial and sustained application, enters and abides in the second jhāna. If, friends, for that bhikkhu dwelling in this dwelling (state), perceptions and mental formations associated with initial application arise, that is an affliction for him. Just as, friends, for one who is happy, suffering might arise just as an affliction; even so, for him, those perceptions and mental formations associated with initial application arise. That is an affliction for him. For indeed, friends, affliction has been declared by the Blessed One to be suffering. By this method too, friends, it should be understood how Nibbāna is happiness. Furthermore, friends, a bhikkhu, with the fading away of rapture, enters and abides in the third jhāna. If, friends, for that bhikkhu dwelling in this dwelling (state), perceptions and mental formations associated with rapture arise, that is an affliction for him. Just as, friends, for one who is happy, suffering might arise just as an affliction; even so, for him, those perceptions and mental formations associated with rapture arise. That is an affliction for him. For indeed, friends, affliction has been declared by the Blessed One to be suffering. By this method too, friends, it should be understood how Nibbāna is happiness. Furthermore, friends, a bhikkhu, with the abandoning of pleasure, enters and abides in the fourth jhāna. If, friends, for that bhikkhu dwelling in this dwelling (state), perceptions and mental formations associated with equanimity arise, that is an affliction for him. Just as, friends, for one who is happy, suffering might arise just as an affliction for affliction; just so, those perceptions and mental formations associated with equanimity arise in him. That is an affliction for him. For, friend, whatever is an affliction, that has been declared by the Blessed One to be suffering. By this way too, friend, it should be understood how Nibbāna is happiness. "Again, friend, a monk, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impingement, by not attending to perceptions of diversity, [perceiving] 'space is infinite,' enters and dwells in the dimension of infinite space. If, friend, while that monk is dwelling in this dwelling, perceptions and mental formations associated with form arise in him, that is an affliction for him. Just as, friend, suffering might arise for one who is happy, solely for affliction; just so, those perceptions and mental formations associated with form arise in him. That is an affliction for him. For, friend, whatever is an affliction, that has been declared by the Blessed One to be suffering. By this way too, friend, it should be understood how Nibbāna is happiness. "Again, friend, a monk, by completely transcending the dimension of infinite space, [perceiving] 'consciousness is infinite,' enters and dwells in the dimension of infinite consciousness. If, friend, while that monk is dwelling in this dwelling, perceptions and mental formations associated with the dimension of infinite space arise in him, that is an affliction for him. Just as, friend, suffering might arise for one who is happy, solely for affliction; just so, those perceptions and mental formations associated with the dimension of infinite space arise in him. That is an affliction for him. For, friend, whatever is an affliction, that has been declared by the Blessed One to be suffering. By this way too, friend, it should be understood how Nibbāna is happiness. "Again, friend, a monk, by completely transcending the dimension of infinite consciousness, [perceiving] 'there is nothing,' enters and dwells in the dimension of nothingness. If, friend, while that monk is dwelling in this dwelling, perceptions and mental formations associated with the dimension of infinite consciousness arise in him, that is an affliction for him. Just as, friend, suffering might arise for one who is happy just for affliction; just so, those perceptions and mental formations associated with the dimension of infinite consciousness arise in him. That is an affliction for him. For indeed, friend, whatever is an affliction, that has been declared by the Blessed One to be suffering. By this method too, friend, it should be understood how Nibbana is happiness. Again, friend, a bhikkhu, having completely transcended the dimension of nothingness, enters and dwells in the dimension of neither perception nor non-perception. If, friend, while that bhikkhu is dwelling in this dwelling, perceptions and mental formations associated with the dimension of nothingness arise in him, that is an affliction for him. Just as, friend, suffering might arise for one who is happy, just for affliction; just so, those perceptions and mental formations associated with the dimension of nothingness arise in him. That is an affliction for him. For indeed, friend, whatever is an affliction, that has been declared by the Blessed One to be suffering. By this method too, friend, it should be understood how Nibbana is happiness. Again, friend, a bhikkhu, having completely transcended the dimension of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are destroyed. By this method too, friend, it should be understood how Nibbana is happiness. The third. 4. The Discourse on the Simile of the Cow 35. Just as, monks, a mountain cow, foolish, inexperienced, not knowing the pasture, unskilled in moving on uneven mountain terrain. It might think: 'Let me go to a direction I've never gone before, eat grasses I've never eaten before, drink waters I've never drunk before.' It would lift its hind leg without having firmly placed its front leg. It would neither go to a direction it had never gone before, nor eat grasses it had never eaten before, nor drink waters it had never drunk before; and in the place where it stood, it would think: 'Let me go to a direction I've never gone before, eat grasses I've never eaten before, and drink waters I've never drunk before...' drink waters never drunk before.' And that region she would not return from safely. For what reason? Because, monks, that mountain cow is foolish, inexperienced, unfamiliar with the terrain, unskilled at moving on rugged mountains. Even so, monks, some monk here is foolish, inexperienced, unfamiliar with the terrain, unskilled at living, who, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by initial and sustained application, born of seclusion, with rapture and pleasure. He does not attend to that sign, does not develop it, does not make it abundant, does not firmly establish it. Then he thinks: 'Oh, if only I could, with the stilling of initial and sustained application, with the inner tranquillity and unification of mind, without initial and sustained application, enter and dwell in the second jhana, born of concentration, with rapture and pleasure!' But he is unable to, with the stilling of initial and sustained application... enter and dwell in the second jhana. Then he thinks: 'Oh, if only I could, quite secluded from sensual pleasures, secluded from unwholesome states, with initial and sustained application, born of seclusion, with rapture and pleasure, enter and dwell in the first jhana!' But he is unable to, quite secluded from sensual pleasures... enter and dwell in the first jhana. This, monks, is called 'a monk fallen from both, deprived of both, just like that mountain cow, foolish, inexperienced, unfamiliar with the terrain, unskilled at moving on rugged mountains.' Just as, monks, a mountain cow is wise, experienced, familiar with the terrain, skilled at moving on rugged mountains. She would think: 'Oh, if only I could go to a region never gone to before, eat grasses never eaten before, drink waters never drunk before!' She would firmly plant her front foot, then lift her hind foot. She would go to a region never gone to before, eat grasses never eaten before, drink waters never drunk before. And in whatever region she stood, she would think: