Tree >> Sutta Piį¹aka >> Saį¹yutta NikÄya >> JhÄna Saį¹yutta
SN 53.36 (S v 306)
VidhÄ Sutta
ā Conceit ā
[vidhÄ]
The
jhÄnas are recommended to get rid of the three types of conceit, which
are related to comparing oneself with others. It makes it plain that if
there is any hierarchy in the Sangha, it is only for practical purposes,
and it is not to be taken as being representative of any reality. It is
not quite clear whether this is one sutta repeating 16 times the same
thing, or 16 suttas grouped together, or 4 suttas containing each 4
repetitions.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the direct
knowledge of these three types of conceit, bhikkhus, the four jhÄnas are
to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from
sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations, with
rapture and pleasantness born of detachment, founded on detachment,
founded on disenchantment, founded on cessation, resulting in
relinquishment. With the stilling of thoughts and mental associations,
having entered in the second jhÄna, he abides therein with inner
tanquilization, unification of the mind, without thoughts nor mental
associations, with rapture and pleasantness born of concentration,
founded on detachment, founded on disenchantment, founded on cessation,
resulting in relinquishment. With the fading away of rapture, abides in
equanimity, mindfulness and thorough understanding, he experiences in
the body the pleasantness which the noble ones describe: ‘one who is
equanimous and mindful dwells in [this] pleasantness’, having entered in
the third jhÄna, he abides therein, founded on detachment, founded on
disenchantment, founded on cessation, resulting in relinquishment.
Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
founded on detachment, founded on disenchantment, founded on cessation,
resulting in relinquishment. For the direct knowledge of these three
types of conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the direct
knowledge of these three types of conceit, bhikkhus, the four jhÄnas are
to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from
sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations, with
rapture and pleasantness born of detachment, resulting in the removal
of craving, resulting in the removal of aversion, resulting in the
removal of delusion. With the stilling of thoughts and mental
associations, having entered in the second jhÄna, he abides therein with
inner tanquilization, unification of the mind, without thoughts nor
mental associations, with rapture and pleasantness born of
concentration, resulting in the removal of craving, resulting in the
removal of aversion, resulting in the removal of delusion. With the
fading away of rapture, abides in equanimity, mindfulness and thorough
understanding, he experiences in the body the pleasantness which the
noble ones describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
resulting in the removal of craving, resulting in the removal of
aversion, resulting in the removal of delusion. Abandoning pleasantness
and abandoning unpleasantness, mental pleasantness and mental
unpleasantness having previously disappeared, without pleasantness nor
unpleasantness, with the purity of equanimity and mindfulness, having
entered in the fourth jhÄna, he abides therein, resulting in the removal
of craving, resulting in the removal of aversion, resulting in the
removal of delusion. For the direct knowledge of these three types of
conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the direct
knowledge of these three types of conceit, bhikkhus, the four jhÄnas are
to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from
sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations, with
rapture and pleasantness born of detachment, merging into the
deathless, aiming at the deathless, resulting in the deathless. With the
stilling of thoughts and mental associations, having entered in the
second jhÄna, he abides therein with inner tanquilization, unification
of the mind, without thoughts nor mental associations, with rapture and
pleasantness born of concentration, merging into the deathless, aiming
at the deathless, resulting in the deathless. With the fading away of
rapture, abides in equanimity, mindfulness and thorough understanding,
he experiences in the body the pleasantness which the noble ones
describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
merging into the deathless, aiming at the deathless, resulting in the
deathless. Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
merging into the deathless, aiming at the deathless, resulting in the
deathless. For the direct knowledge of these three types of conceit,
bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the direct
knowledge of these three types of conceit, bhikkhus, the four jhÄnas are
to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from
sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations, with
rapture and pleasantness born of detachment, bending down towards
NibbÄna, sloping towards NibbÄna, inclining to NibbÄna. With the
stilling of thoughts and mental associations, having entered in the
second jhÄna, he abides therein with inner tanquilization, unification
of the mind, without thoughts nor mental associations, with rapture and
pleasantness born of concentration, bending down towards NibbÄna,
sloping towards NibbÄna, inclining to NibbÄna. With the fading away of
rapture, abides in equanimity, mindfulness and thorough understanding,
he experiences in the body the pleasantness which the noble ones
describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
bending down towards NibbÄna, sloping towards NibbÄna, inclining to
NibbÄna. Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
bending down towards NibbÄna, sloping towards NibbÄna, inclining to
NibbÄna. For the direct knowledge of these three types of conceit,
bhikkhus, the four jhÄnas are to be developed.
There are, bhikkhus, these three types of conceit. Which three? The
conceit ‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am
inferior’. These, bhikkhus, are the three types of conceit. For the direct knowledge of these three types of conceit, bhikkhus, the four jhÄnas are to be developed. Which four? Here, bhikkhus, a
bhikkhu, detached from sensuality, detached from unwholesome states,
having entered in the first jhÄna, abides therein, with thoughts and
mental associations, with rapture and pleasantness born of detachment, bending down towards NibbÄna, sloping towards NibbÄna, inclining to NibbÄna.
With
the stilling of thoughts and mental associations, having entered in the
second jhÄna, he abides therein with inner tanquilization, unification
of the mind, without thoughts nor mental associations, with rapture and
pleasantness born of concentration, bending down towards NibbÄna, sloping towards NibbÄna, inclining to NibbÄna.
With
the fading away of rapture, abides in equanimity, mindfulness and
thorough understanding, he experiences in the body the pleasantness
which the noble ones describe: ‘one who is equanimous and mindful dwells
in [this] pleasantness’, having entered in the third jhÄna, he abides
therein, bending down towards NibbÄna, sloping towards NibbÄna, inclining to NibbÄna.
Abandoning
pleasantness and abandoning unpleasantness, mental pleasantness and
mental unpleasantness having previously disappeared, without
pleasantness nor unpleasantness, with the purity of equanimity and
mindfulness, having entered in the fourth jhÄna, he abides therein, bending down towards NibbÄna, sloping towards NibbÄna, inclining to NibbÄna.
For the direct knowledge of these three types of conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the complete
understanding of these three types of conceit, bhikkhus, the four jhÄnas
are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached
from sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations,
with rapture and pleasantness born of detachment, founded on detachment,
founded on disenchantment, founded on cessation, resulting in
relinquishment. With the stilling of thoughts and mental associations,
having entered in the second jhÄna, he abides therein with inner
tanquilization, unification of the mind, without thoughts nor mental
associations, with rapture and pleasantness born of concentration,
founded on detachment, founded on disenchantment, founded on cessation,
resulting in relinquishment. With the fading away of rapture, abides in
equanimity, mindfulness and thorough understanding, he experiences in
the body the pleasantness which the noble ones describe: ‘one who is
equanimous and mindful dwells in [this] pleasantness’, having entered in
the third jhÄna, he abides therein, founded on detachment, founded on
disenchantment, founded on cessation, resulting in relinquishment.
Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
founded on detachment, founded on disenchantment, founded on cessation,
resulting in relinquishment. For the complete understanding of these
three types of conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the complete
understanding of these three types of conceit, bhikkhus, the four jhÄnas
are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached
from sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations,
with rapture and pleasantness born of detachment, resulting in the
removal of craving, resulting in the removal of aversion, resulting in
the removal of delusion. With the stilling of thoughts and mental
associations, having entered in the second jhÄna, he abides therein with
inner tanquilization, unification of the mind, without thoughts nor
mental associations, with rapture and pleasantness born of
concentration, resulting in the removal of craving, resulting in the
removal of aversion, resulting in the removal of delusion. With the
fading away of rapture, abides in equanimity, mindfulness and thorough
understanding, he experiences in the body the pleasantness which the
noble ones describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
resulting in the removal of craving, resulting in the removal of
aversion, resulting in the removal of delusion. Abandoning pleasantness
and abandoning unpleasantness, mental pleasantness and mental
unpleasantness having previously disappeared, without pleasantness nor
unpleasantness, with the purity of equanimity and mindfulness, having
entered in the fourth jhÄna, he abides therein, resulting in the removal
of craving, resulting in the removal of aversion, resulting in the
removal of delusion. For the complete understanding of these three types
of conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the complete
understanding of these three types of conceit, bhikkhus, the four jhÄnas
are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached
from sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations,
with rapture and pleasantness born of detachment, merging into the
deathless, aiming at the deathless, resulting in the deathless. With the
stilling of thoughts and mental associations, having entered in the
second jhÄna, he abides therein with inner tanquilization, unification
of the mind, without thoughts nor mental associations, with rapture and
pleasantness born of concentration, merging into the deathless, aiming
at the deathless, resulting in the deathless. With the fading away of
rapture, abides in equanimity, mindfulness and thorough understanding,
he experiences in the body the pleasantness which the noble ones
describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
merging into the deathless, aiming at the deathless, resulting in the
deathless. Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
merging into the deathless, aiming at the deathless, resulting in the
deathless. For the complete understanding of these three types of
conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the complete
understanding of these three types of conceit, bhikkhus, the four jhÄnas
are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached
from sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations,
with rapture and pleasantness born of detachment, bending down towards
NibbÄna, sloping towards NibbÄna, inclining to NibbÄna. With the
stilling of thoughts and mental associations, having entered in the
second jhÄna, he abides therein with inner tanquilization, unification
of the mind, without thoughts nor mental associations, with rapture and
pleasantness born of concentration, bending down towards NibbÄna,
sloping towards NibbÄna, inclining to NibbÄna. With the fading away of
rapture, abides in equanimity, mindfulness and thorough understanding,
he experiences in the body the pleasantness which the noble ones
describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
bending down towards NibbÄna, sloping towards NibbÄna, inclining to
NibbÄna. Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
bending down towards NibbÄna, sloping towards NibbÄna, inclining to
NibbÄna. For the complete understanding of these three types of conceit,
bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the abandoning of
these three types of conceit, bhikkhus, the four jhÄnas are to be
developed. Which four? Here, bhikkhus, a bhikkhu, detached from
sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations, with
rapture and pleasantness born of detachment, founded on detachment,
founded on disenchantment, founded on cessation, resulting in
relinquishment. With the stilling of thoughts and mental associations,
having entered in the second jhÄna, he abides therein with inner
tanquilization, unification of the mind, without thoughts nor mental
associations, with rapture and pleasantness born of concentration,
founded on detachment, founded on disenchantment, founded on cessation,
resulting in relinquishment. With the fading away of rapture, abides in
equanimity, mindfulness and thorough understanding, he experiences in
the body the pleasantness which the noble ones describe: ‘one who is
equanimous and mindful dwells in [this] pleasantness’, having entered in
the third jhÄna, he abides therein, founded on detachment, founded on
disenchantment, founded on cessation, resulting in relinquishment.
Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
founded on detachment, founded on disenchantment, founded on cessation,
resulting in relinquishment. For the abandoning of these three types of
conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the abandoning of
these three types of conceit, bhikkhus, the four jhÄnas are to be
developed. Which four? Here, bhikkhus, a bhikkhu, detached from
sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations, with
rapture and pleasantness born of detachment, resulting in the removal
of craving, resulting in the removal of aversion, resulting in the
removal of delusion. With the stilling of thoughts and mental
associations, having entered in the second jhÄna, he abides therein with
inner tanquilization, unification of the mind, without thoughts nor
mental associations, with rapture and pleasantness born of
concentration, resulting in the removal of craving, resulting in the
removal of aversion, resulting in the removal of delusion. With the
fading away of rapture, abides in equanimity, mindfulness and thorough
understanding, he experiences in the body the pleasantness which the
noble ones describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
resulting in the removal of craving, resulting in the removal of
aversion, resulting in the removal of delusion. Abandoning pleasantness
and abandoning unpleasantness, mental pleasantness and mental
unpleasantness having previously disappeared, without pleasantness nor
unpleasantness, with the purity of equanimity and mindfulness, having
entered in the fourth jhÄna, he abides therein, resulting in the removal
of craving, resulting in the removal of aversion, resulting in the
removal of delusion. For the abandoning of these three types of conceit,
bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the abandoning of
these three types of conceit, bhikkhus, the four jhÄnas are to be
developed. Which four? Here, bhikkhus, a bhikkhu, detached from
sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations, with
rapture and pleasantness born of detachment, merging into the
deathless, aiming at the deathless, resulting in the deathless. With the
stilling of thoughts and mental associations, having entered in the
second jhÄna, he abides therein with inner tanquilization, unification
of the mind, without thoughts nor mental associations, with rapture and
pleasantness born of concentration, merging into the deathless, aiming
at the deathless, resulting in the deathless. With the fading away of
rapture, abides in equanimity, mindfulness and thorough understanding,
he experiences in the body the pleasantness which the noble ones
describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
merging into the deathless, aiming at the deathless, resulting in the
deathless. Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
merging into the deathless, aiming at the deathless, resulting in the
deathless. For the abandoning of these three types of conceit, bhikkhus,
the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the abandoning of
these three types of conceit, bhikkhus, the four jhÄnas are to be
developed. Which four? Here, bhikkhus, a bhikkhu, detached from
sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations, with
rapture and pleasantness born of detachment, bending down towards
NibbÄna, sloping towards NibbÄna, inclining to NibbÄna. With the
stilling of thoughts and mental associations, having entered in the
second jhÄna, he abides therein with inner tanquilization, unification
of the mind, without thoughts nor mental associations, with rapture and
pleasantness born of concentration, bending down towards NibbÄna,
sloping towards NibbÄna, inclining to NibbÄna. With the fading away of
rapture, abides in equanimity, mindfulness and thorough understanding,
he experiences in the body the pleasantness which the noble ones
describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
bending down towards NibbÄna, sloping towards NibbÄna, inclining to
NibbÄna. Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
bending down towards NibbÄna, sloping towards NibbÄna, inclining to
NibbÄna. For the abandoning of these three types of conceit, bhikkhus,
the four jhÄnas are to be developed.
There are, bhikkhus, these three types of conceit. Which three? The
conceit ‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am
inferior’. These, bhikkhus, are the three types of conceit. For the
complete exhaustion of these three types of conceit, bhikkhus, the four jhÄnas are to be developed. Which four? Here, bhikkhus, a
bhikkhu, detached from sensuality, detached from unwholesome states,
having entered in the first jhÄna, abides therein, with thoughts and
mental associations, with rapture and pleasantness born of detachment, bending down towards NibbÄna, sloping towards NibbÄna, inclining to NibbÄna.
With
the stilling of thoughts and mental associations, having entered in the
second jhÄna, he abides therein with inner tanquilization, unification
of the mind, without thoughts nor mental associations, with rapture and
pleasantness born of concentration, bending down towards NibbÄna, sloping towards NibbÄna, inclining to NibbÄna.
With
the fading away of rapture, abides in equanimity, mindfulness and
thorough understanding, he experiences in the body the pleasantness
which the noble ones describe: ‘one who is equanimous and mindful dwells
in [this] pleasantness’, having entered in the third jhÄna, he abides
therein, bending down towards NibbÄna, sloping towards NibbÄna, inclining to NibbÄna.
Abandoning
pleasantness and abandoning unpleasantness, mental pleasantness and
mental unpleasantness having previously disappeared, without
pleasantness nor unpleasantness, with the purity of equanimity and
mindfulness, having entered in the fourth jhÄna, he abides therein, bending down towards NibbÄna, sloping towards NibbÄna, inclining to NibbÄna.
For the complete exhaustion of these three types of conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the complete
exhaustion of these three types of conceit, bhikkhus, the four jhÄnas
are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached
from sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations,
with rapture and pleasantness born of detachment, founded on detachment,
founded on disenchantment, founded on cessation, resulting in
relinquishment. With the stilling of thoughts and mental associations,
having entered in the second jhÄna, he abides therein with inner
tanquilization, unification of the mind, without thoughts nor mental
associations, with rapture and pleasantness born of concentration,
founded on detachment, founded on disenchantment, founded on cessation,
resulting in relinquishment. With the fading away of rapture, abides in
equanimity, mindfulness and thorough understanding, he experiences in
the body the pleasantness which the noble ones describe: ‘one who is
equanimous and mindful dwells in [this] pleasantness’, having entered in
the third jhÄna, he abides therein, founded on detachment, founded on
disenchantment, founded on cessation, resulting in relinquishment.
Abandoning pleasantness and abandoning unpleasantness, mental
pleasantness and mental unpleasantness having previously disappeared,
without pleasantness nor unpleasantness, with the purity of equanimity
and mindfulness, having entered in the fourth jhÄna, he abides therein,
founded on detachment, founded on disenchantment, founded on cessation,
resulting in relinquishment. For the complete exhaustion of these three
types of conceit, bhikkhus, the four jhÄnas are to be developed.
There
are, bhikkhus, these three types of conceit. Which three? The conceit
‘I am superior’, the conceit ‘I am equal’, the conceit ‘I am inferior’.
These, bhikkhus, are the three types of conceit. For the complete
exhaustion of these three types of conceit, bhikkhus, the four jhÄnas
are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached
from sensuality, detached from unwholesome states, having entered in the
first jhÄna, abides therein, with thoughts and mental associations,
with rapture and pleasantness born of detachment, resulting in the
removal of craving, resulting in the removal of aversion, resulting in
the removal of delusion. With the stilling of thoughts and mental
associations, having entered in the second jhÄna, he abides therein with
inner tanquilization, unification of the mind, without thoughts nor
mental associations, with rapture and pleasantness born of
concentration, resulting in the removal of craving, resulting in the
removal of aversion, resulting in the removal of delusion. With the
fading away of rapture, abides in equanimity, mindfulness and thorough
understanding, he experiences in the body the pleasantness which the
noble ones describe: ‘one who is equanimous and mindful dwells in [this]
pleasantness’, having entered in the third jhÄna, he abides therein,
resulting in the removal of craving, resulting in the removal of
aversion, resulting in the removal of delusion. Abandoning pleasantness
and abandoning unpleasantness, mental pleasantness and mental
unpleasantness having previously disappeared, without pleasantness nor
unpleasantness, with the purity of equanimity and mindfulness, having
entered in the fourth jhÄna, he abides therein, resulting in the removal
of craving, resulting in the removal of aversion, resulting in the
removal of delusion. For the complete exhaustion of these three types of
conceit, bhikkhus, the four jhÄnas are to be developed.
May all Sentient and Non-Sentient beings be ever happy, well and secure!
May all live long!
May all havew calm,quiet,alert,attentive and equanimity mind with a clear understanding that everything is changing!
Kushinara Nibbana Bhumi Pagoda
A 18ft Dia Patanjali Yogic Mindful Meditation Lab
at
White Home
668, 5A main Road,
8th Cross HAL III Stage
Punya Bhumi Bengaluru
Magadhi Karnataka
Prabudha Bharat International
https://lnkd.in/gGS4kgTE
WhatsApp : 944926443
TO OVERCOME HUNGER the worst kind of illness-GROW Vegan Vegetable and dwarf Fruit bearing plants in pots.