Unbinding Nibbṅna Sutta (AN 9:34)
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('â', Equanimous & mindful, he has a pleasant abiding.â If, as he remains there, he is beset with attention to perceptions dealing with rapture, that is an affliction for him.⦠"Then there is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhṅna: purity of equanimity & mindfulness, neither pleasure nor pain. If, as he remains there, he is beset with attention to perceptions dealing with equanimity,2 that is an affliction for him.⦠"Then there is the case where a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ),
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('â', Infinite space,â enters & remains in the dimension of the infinitude of space. If, as he remains there, he is beset with attention to perceptions dealing with form, that is an affliction for him.⦠"Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ),
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('â', Infinite consciousness,â enters & remains in the dimension of the infinitude of consciousness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of space, that is an affliction for him.⦠"Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ),
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('â', There is nothing,â enters & remains in the dimension of nothingness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of consciousness, that is an affliction for him.⦠"Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of nothingness, that is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how unbinding is pleasant. "Then there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. So by this line of reasoning it may be known how unbinding is pleasant." Notes 1. AN 6:63 defines sensuality as follows: "There are these five strands of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire; sounds cognizable via the ear⦠aromas cognizable via the nose⦠flavors cognizable via the tongue⦠tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. But these are not sensuality. They are called strands of sensuality in the discipline of the noble ones. "The passion for his resolves is a manâs sensuality, not the beautiful sensual pleasures found in the world. The passion for his resolves is a manâs sensuality. The beauties remain as they are in the world, While, in this regard, the enlightened subdue their desire." 2. In other words, even though the fourth jhṅna is characterized by equanimity, the act of taking mental note of that fact would disturb the stillness of the jhṅna. This point is also found in AN 9:41. See also: MN 121; AN 9:42; Dhp 202–203; Dhp 381; Ud 2:1–2; Ud 8:1–4 - --> - - - -