[239] (35) Bhikkhus, suppose a mountain cow — foolish, incompetent, not knowing the field, unskilled in roaming on rugged mountains — were to think: "What if I were to go to a quarter I have never gone to before, eat grasses never eaten before, and drink waters never drunk before?" She would lift her hind foot without having planted her front foot securely. She would neither go to a quarter never gone to before, nor eat grasses never eaten before, nor drink waters never drunk before; and as for the spot where she was standing when the thought came to her, "What if I were to go to a quarter I have never gone to before, eat grasses never eaten before, and drink waters never drunk before?" — she would not return safely to that spot. For what reason? Because, bhikkhus, that mountain cow is foolish, incompetent, not knowing the field, unskilled in roaming on rugged mountains.
Just so, bhikkhus, here some bhikkhu, foolish, incompetent, not knowing the field, is unskilled to enter and dwell in the first jhāna — which is accompanied by thought and examination, with rapture (pīti) and happiness born of seclusion — quite secluded from sensual pleasures, secluded from unwholesome states. He does not pursue that sign (nimitta), does not develop it, does not cultivate it, does not firmly establish it as well established. The thought comes to him: "What if, with the subsiding of thought and examination, I were to enter and dwell in the second jhāna, which has internal confidence and unification of mind (citta), is without thought and examination, and has rapture and happiness born of concentration (samādhi)?" He is not able, with the subsiding of thought and examination … to enter and dwell in the second jhāna. The thought comes to him: "What if, quite secluded from sensual pleasures, secluded from unwholesome states, I were to enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion?" He is not able, quite secluded from sensual pleasures … to enter and dwell in the first jhāna. This, bhikkhus, is called a bhikkhu who has fallen away from both, who is deficient in both — just like that mountain cow, foolish, incompetent, not knowing the field, unskilled in roaming on rugged mountains.
Bhikkhus, suppose a mountain cow — wise, competent, knowing the field, skilled in roaming on rugged mountains — were to think: "What if I were to go to a quarter I have never gone to before, eat grasses never eaten before, and drink waters never drunk before?" She would lift her hind foot only after planting her front foot securely. She would go to a quarter never gone to before, eat grasses never eaten before, and drink waters never drunk before; and as for the spot where she was standing when the thought came to her, "What if I were to go to a quarter I have never gone to before, eat grasses never eaten before, and drink waters never drunk before?" — she would return safely to that spot. For what reason? Because, bhikkhus, that mountain cow is wise, competent, knowing the field, skilled in roaming on rugged mountains.
Just so, bhikkhus, here some bhikkhu, wise, competent, knowing the field, is skilled to enter and dwell in the first jhāna — which is accompanied by thought and examination, with rapture and happiness born of seclusion — quite secluded from sensual pleasures, secluded from unwholesome states. He pursues that sign, develops it, cultivates it, firmly establishes it as well established. The thought comes to him: "What if, with the subsiding of thought and examination, I were to enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration?" Without straining after the second jhāna, with the subsiding of thought and examination … he enters and dwells in the second jhāna. He pursues that sign, develops it, cultivates it, firmly establishes it as well established. The thought comes to him: "What if, with the fading away of rapture, I were to dwell equanimous and, with mindfulness and clear comprehension, experience happiness with the body, and enter and dwell in the third jhāna, of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily'?" Without straining after the third jhāna, with the fading away of rapture … he enters and dwells in the third jhāna. He pursues that sign, develops it, cultivates it, firmly establishes it as well established. The thought comes to him: "What if, with the abandoning of pleasure and the abandoning of pain, and with the previous passing away of joy and grief, I were to enter and dwell in the fourth jhāna, which is neither painful nor pleasant and has purity of mindfulness by equanimity?" Without straining after the fourth jhāna, with the abandoning of pleasure … he enters and dwells in the fourth jhāna. He pursues that sign, develops it, cultivates it, firmly establishes it as well established. The thought comes to him: "What if, with the complete transcending of perceptions of form, with the passing away of perceptions of sensory impact, with non-attention to perceptions of diversity, [perceiving] 'space is infinite,' I were to enter and dwell in the sphere of the infinity of space (ākāsānañcāyatana)?" Without straining after the sphere of the infinity of space, with the complete transcending of perceptions of form … he enters and dwells in the sphere of the infinity of space. He pursues that sign, develops it, cultivates it, firmly establishes it as well established. The thought comes to him: "What if, completely transcending the sphere of the infinity of space, [perceiving] 'consciousness is infinite,' I were to enter and dwell in the sphere of the infinity of consciousness (viññāṇañcāyatana)?" Without straining after the sphere of the infinity of consciousness, completely transcending the sphere of the infinity of space, [perceiving] "consciousness is infinite," he enters and dwells in the sphere of the infinity of consciousness. He pursues that sign, develops it, cultivates it, firmly establishes it as well established. The thought comes to him: "What if, completely transcending the sphere of the infinity of consciousness, [perceiving] 'there is nothing,' I were to enter and dwell in the sphere of nothingness (ākiñcaññāyatana)?" Without straining after the sphere of nothingness, completely transcending the sphere of the infinity of consciousness, [perceiving] "there is nothing," he enters and dwells in the sphere of nothingness. He pursues that sign, develops it, cultivates it, firmly establishes it as well established. The thought comes to him: "What if, completely transcending the sphere of nothingness, I were to enter and dwell in the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana)?" Without straining after the sphere of neither perception nor non-perception, completely transcending the sphere of nothingness, he enters and dwells in the sphere of neither perception nor non-perception. He pursues that sign, develops it, cultivates it, firmly establishes it as well established. The thought comes to him: "What if, completely transcending the sphere of neither perception nor non-perception, I were to enter and dwell in the cessation of perception and feeling (saññāvedayitanirodha)?" Without straining after the cessation of perception and feeling, completely transcending the sphere of neither perception nor non-perception, he enters and dwells in the cessation of perception and feeling.
When, bhikkhus, a bhikkhu both enters upon and emerges from each of those attainments (samāpatti), his mind becomes malleable and workable. With a malleable and workable mind, his concentration becomes measureless and well developed. With measureless, well-developed concentration, to whatever state realizable by direct knowledge (abhiññā) he inclines his mind for realization by direct knowledge, he attains the capacity to witness it in each case, there being a suitable basis. If he wishes: "May I wield the various kinds of supernormal power (iddhividhā): having been one, may I become many; having been many, may I become one; … may I exercise mastery with the body as far as the Brahmā world" — he attains the capacity to witness it in each case, there being a suitable basis. If he wishes: "… with the divine ear element …" — there being a suitable basis. If he wishes: "May I understand the minds of other beings, of other persons, having encompassed them with my own mind: may I understand a mind with lust as 'a mind with lust,' a mind without lust as 'a mind without lust,' a mind with hatred as 'a mind with hatred,' a mind without hatred as 'a mind without hatred,' a mind with delusion as 'a mind with delusion,' a mind without delusion as 'a mind without delusion'; a contracted mind or a distracted mind, an exalted mind or an unexalted mind, a surpassable mind or an unsurpassable mind, an unconcentrated mind or a concentrated mind, a liberated mind or an unliberated mind — may I understand an unliberated mind as 'an unliberated mind'" — he attains the capacity to witness it in each case, there being a suitable basis. If he wishes: "May I recollect my manifold past abodes, that is: one birth, two births, … thus with their aspects and particulars may I recollect my manifold past abodes" — he attains the capacity to witness it in each case, there being a suitable basis. If he wishes: "With the divine eye, purified and surpassing the human, … may I understand beings faring on according to their kamma" — he attains the capacity to witness it in each case, there being a suitable basis. If he wishes: "With the destruction of the taints (āsava) … having realized it, may I enter and dwell therein" — he attains the capacity to witness it in each case, there being a suitable basis.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.