The Medium Discourses

Chapter 14: Mind

176. Meditators

1. Thus I have heard:[1] One time, the Buddha traveled to the country of Śrāvastī and stayed at Anāthapiṇḍada’s Park in Jeta’s Grove.

2. It was then that the Bhagavān told the monks, “The world in truth has four kinds of meditator. What are the four? Some meditators are waxing but say that they are waning. Some meditators are waning but say that they are waxing. Some meditators are waning, and they truly know that they are waning. Some meditators are waxing, and they truly know that they are waxing.

The Practitioner Who Is Waxing but Says They Are Waning

3. “How does a meditator wax but say they are waning? That meditator is is secluded from desires and secluded from bad and unskillful things. While they notice and examine things, this seclusion produces joy and happiness in them, and they accomplish and dwell in the first meditation.

4. “Cultivating right thought in their mind, they then move from the first meditation toward the second meditation, which is a greater tranquility. That meditator then thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move toward another abode, lose the first meditation, and its samādhi will cease.’ That meditator doesn’t truly know, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the first meditation toward the second meditation, which is a greater tranquility.’ Not truly knowing that, their mind retreats in this way and loses its samādhi. Thus, the meditator is waxing but says that they are waning.

5. “Furthermore, once noticing and examining things has subsided, the meditator has inner calm and a unified mind. Without noticing or examining things, this samādhi produces joy and happiness, and they accomplish and dwell in the second meditation.

6. “Cultivating right thought in their mind, they then move from the second meditation toward the third meditation, which is a greater tranquility. That meditator then thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the second meditation, and its samādhi will cease.’ That meditator doesn’t truly know, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the second meditation toward the third meditation, which is a greater tranquility.’ Not truly knowing that, their mind retreats in this way and loses its samādhi. Thus, the meditator is waxing but says that they are waning.

7. “Furthermore, parting with desire for that joy, the meditator lives in equanimity and pursues nothing. With right mindfulness and right knowledge, they personally experience happiness, about which the noble ones teach them the noble’s happy abiding place of detachment and mindfulness. They accomplish and dwell in the third meditation.

8. “Cultivating right thought in their mind, they then move from the third meditation toward the fourth meditation, which is a greater tranquility. That meditator then thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the third meditation, and its samādhi will cease.’ That meditator doesn’t truly know, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the third meditation toward the fourth meditation, which is a greater tranquility.’ Not truly knowing that, their mind retreats in this way and loses its samādhi. Thus, the meditator is waxing but says that they are waning.

9. “Furthermore, the meditator’s pleasure ceases and their pain ceases. Their past joy and sorrow having ceased, they feel neither pain nor pleasure. With the purification of their equanimity and mindfulness, they accomplish and dwell in the fourth meditation.

10. “Cultivating right thought in their mind, they then move from the fourth meditation toward the abode of measureless space, which is a greater tranquility. That meditator then thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the fourth meditation, and its samādhi will cease.’ That meditator doesn’t truly know, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the fourth meditation toward the abode of measureless space, which is a greater tranquility.’ Not truly knowing that, their mind retreats in this way and loses its samādhi. Thus, the meditator is waxing but says that they are waning.

11. “Furthermore, the meditator crosses over all notions of form, ceases the notion of resistance, and doesn’t attend to diverse notions to [reach] measureless space, and they accomplish and dwell in the abode of measureless space.

12. “Cultivating right thought in their mind, they then move from the abode of measureless space toward the abode of measureless consciousness, which is a greater tranquility. That meditator then thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the abode of measureless space, and its samādhi will cease.’ That meditator doesn’t truly know, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the abode of measureless space to the abode of measureless consciousness, which is a greater tranquility.’ Not truly knowing that, their mind retreats in this way and loses its samādhi. Thus, the meditator is waxing but says that they are waning.

13. “Furthermore, the meditator crosses over all the abode of measureless space to measureless consciousness, and they accomplish and dwell in the abode of measureless consciousness.

14. “Cultivating right thought in their mind, they then move from the abode of measureless consciousness toward the abode of nothingness, which is a greater tranquility. That meditator then thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the abode of measureless consciousness, and its samādhi will cease.’ That meditator doesn’t truly know, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the abode of measureless consciousness to the abode of nothingness, which is a greater tranquility.’ Not truly knowing that, their mind retreats in this way and loses its samādhi. Thus, the meditator is waxing but says that they are waning.

15. “Furthermore, the meditator crosses over all the abode of measureless consciousness to nothingness, and they accomplish and dwell in the abode of nothingness.

16. “Cultivating right thought in their mind, they then move from the abode of nothingness toward the abode that’s neither with nor without conception, which is a greater tranquility. That meditator then thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the abode of nothingness, and its samādhi will cease.’ That meditator doesn’t truly know, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the abode of nothingness to the abode that’s neither with nor without conception, which is a greater tranquility.’ Not truly knowing that, their mind retreats in this way and loses its samādhi. Thus, the meditator is waxing but says that they are waning.

The Practitioner Who Is Waning but Says They Are Waxing

17. “How does a meditator wane but say they are waxing? That meditator is secluded from desires and secluded from bad and unskillful things. While they notice and examine things, this seclusion produces joy and happiness in them, and they accomplish and dwell in the first meditation.

18. “Thinking of another lesser notion, they cultivate the way to the second meditation. That meditator then thinks, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the first meditation to the second meditation, which is a greater tranquility.’ That meditator doesn’t truly know, ‘I’d better consider tiring of notions that are associated with entry to the first meditation. I shouldn’t think of another lesser notion to enter the second meditation.’ Not truly knowing that, they aren’t aware of their mind, and it loses that samādhi. Thus, the meditator is waning but says that they are waxing.

19. “Furthermore, once noticing and examining things has subsided, the meditator has inner calm and a unified mind. Without noticing or examining things, this samādhi produces joy and happiness, and they accomplish and dwell in the second meditation.

20. “Thinking of another lesser notion, they cultivate the way to the third meditation. That meditator then thinks, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the second meditation to the third meditation, which is a greater tranquility.’ That meditator doesn’t truly know, ‘I’d better consider tiring of notions that are associated with entry to the second meditation. I shouldn’t think of another lesser notion to enter the third meditation.’ Not truly knowing that, they aren’t aware of their mind, and it loses that samādhi. Thus, the meditator is waning but says that they are waxing.

21. “Parting with desire for that joy, the meditator lives in equanimity and pursues nothing. With right mindfulness and right knowledge, they personally experience happiness, about which the noble ones teach them the noble’s happy abiding place of detachment and mindfulness. They accomplish and dwell in the third meditation.

22. “Thinking of another lesser notion, they cultivate the way to fourth meditation. That meditator then thinks, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the third meditation to the fourth meditation, which is a greater tranquility.’ That meditator doesn’t truly know, ‘I’d better consider tiring of notions that are associated with entry to the third meditation. I shouldn’t think of another lesser notion to enter the fourth meditation.’ Not truly knowing that, they aren’t aware of their mind, and it loses that samādhi. Thus, the meditator is waning but says that they are waxing.

23. “Furthermore, the meditator’s pleasure ceases and their pain ceases. Their past joy and sorrow having ceased, they feel neither pain nor pleasure. With the purification of their equanimity and mindfulness, they accomplish and dwell in the fourth meditation.

24. “Thinking of another lesser notion, they cultivate the way to the abode of measureless space. That meditator then thinks, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the fourth meditation to the abode of measureless space, which is a greater tranquility.’ That meditator doesn’t truly know, ‘I’d better consider tiring of notions that are associated with entry to the fourth meditation. I shouldn’t think of another lesser notion to enter the abode of measureless space.’ Not truly knowing that, they aren’t aware of their mind, and it loses that samādhi. Thus, the meditator is waning but says that they are waxing.

25. “Furthermore, the meditator crosses over all notions of form, ceases notions of resistance, and doesn’t attend to diverse notions to [reach] measureless space, and they accomplish and dwell in the abode of measureless space.

26. “Thinking of another lesser notion, they cultivate the way to the abode of measureless consciousness. That meditator then thinks, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the abode of measureless space to the abode of measureless consciousness, which is a greater tranquility.’ That meditator doesn’t truly know, ‘I’d better consider tiring of notions that are associated with entry the abode of measureless space. I shouldn’t think of another lesser notion to enter the abode of measureless consciousness.’ Not truly knowing that, they aren’t aware of their mind, and it loses that samādhi. Thus, the meditator is waning but says that they are waxing.

27. “Furthermore, the meditator crosses over all the abode of measureless space to measureless consciousness, and they accomplish and dwell in the abode of measureless consciousness.

28. “Thinking of another lesser notion, they cultivate the way to the abode of nothingness. That meditator then thinks, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the abode of measureless consciousness to the abode of nothingness, which is a greater tranquility.’ That meditator doesn’t truly know, ‘I’d better consider tiring of notions that are associated with entry to the abode of measureless consciousness. I shouldn’t think of another lesser notion to enter the abode of nothingness.’ Not truly knowing that, they aren’t aware of their mind, and it loses that samādhi. Thus, the meditator is waning but says that they are waxing.

29. “Furthermore, the meditator crosses over all the abode of measureless consciousness to nothingness, and they accomplish and dwell in the abode of nothingness.

30. “Thinking of another lesser notion, they cultivate the way to the abode that’s neither with nor without conception. That meditator then thinks, ‘My mind is cultivating right thought and delighting in tranquility. It’ll move from the abode of nothingness to the abode that’s neither with nor without conception, which is a greater tranquility.’ That meditator doesn’t truly know, ‘I’d better consider tiring of notions that are associated with entry to the abode of nothingness. I shouldn’t think of another lesser notion to enter the abode that’s neither with nor without conception.’ Not truly knowing that, they aren’t aware of their mind, and it loses that samādhi. Thus, the meditator is waning but says that they are waxing.

The Practitioner Who Is Waning and Knows It

31. “How does a meditator wane and truly know they are waning? That meditator’s practice, signs, and indications cross over all the abode of nothingness to having neither conception nor no conception, and they accomplish and dwell in the abode that’s neither with nor without conception.

32. “They don’t accept this practice and don’t attend to these signs and indications. They only practice the requisite attention to notions related to past reversals to the abode of nothingness. That meditator thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the abode that’s neither with nor without conception, and its samādhi will cease.’ Having truly known this, they don’t retreat in this way, and their mind doesn’t lose its samādhi. Thus, the meditator is waning and truly knows that they are waning.

33. “Furthermore, the meditator’s practice, signs, and indications cross over all the abode of measureless consciousness to nothingness, and they accomplish and dwell in the abode of nothingness.

34. “They don’t accept this practice and don’t attend to these signs and indications. They only practice the requisite attention to notions related to past reversals to the abode of measureless consciousness. That meditator thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the abode nothingness, and its samādhi will cease.’ Having truly known this, they don’t retreat in this way, and their mind doesn’t lose its samādhi. Thus, the meditator is waning and truly knows that they are waning.

35. “Furthermore, the meditator’s practice, signs, and indications cross over all the abode of measureless space to measureless consciousness, and they accomplish and dwell in the abode of measureless consciousness.

36. “They don’t accept this practice and don’t attend to these signs and indications. They only practice the requisite attention to notions related to past reversals to the abode of measureless space. That meditator thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the abode measureless consciousness, and its samādhi will cease.’ Having truly known this, they don’t retreat in this way, and their mind doesn’t lose its samādhi. Thus, the meditator is waning and truly knows that they are waning.

37. “Furthermore, the meditator’s practice, signs, and indications cross over all notions of form, ceases notions of resistance, and doesn’t attend to diverse notions to [reach] measureless space, and they accomplish and dwell in the abode of measureless space.

38. “They don’t accept this practice and don’t attend to these signs and indications. They only practice the requisite attention to notions related to past reversals to the pleasures of form. That meditator thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the abode of measureless space, and its samādhi will cease.’ Having truly known this, they don’t retreat in this way, and their mind doesn’t lose its samādhi. Thus, the meditator is waning and truly knows that they are waning.

39. “Furthermore, the meditator’s practice, signs, and indications ceases their pleasure and ceases their pain. Their past joy and sorrow having ceased, they feel neither pain nor pleasure. With the purification of their equanimity and mindfulness, they accomplish and dwell in the fourth meditation.

40. “They don’t accept this practice and don’t attend to these signs and indications. They only practice the requisite attention to notions related to past reversals to the third meditation. That meditator thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the fourth meditation, and its samādhi will cease.’ Having truly known this, they don’t retreat in this way, and their mind doesn’t lose its samādhi. Thus, the meditator is waning and truly knows that they are waning.

41. “Furthermore, the meditator’s practice, signs, and indications part with desire for that joy, and they live in equanimity and pursue nothing. With right mindfulness and right knowledge, they personally experience happiness, about which the noble ones teach them the noble’s happy abiding place of detachment and mindfulness. They accomplish and dwell in the third meditation.

42. “They don’t accept this practice and don’t attend to these signs and indications. They only practice the requisite attention to notions related to past reversals to the second meditation. That meditator thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the third meditation, and its samādhi will cease.’ Having truly known this, they don’t retreat in this way, and their mind doesn’t lose its samādhi. Thus, the meditator is waning and truly knows that they are waning.

43. “Furthermore, the meditator’s practice, signs, and indications cause their noticing and examining of things to subside, and they have inner calm and a unified mind. Without noticing or examining things, this samādhi produces joy and happiness, and they accomplish and dwell in the second meditation.

44. “They don’t accept this practice and don’t attend to these signs and indications. They only practice the requisite attention to notions related to past reversals to the first meditation. That meditator thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the second meditation, and its samādhi will cease.’ Having truly known this, they don’t retreat in this way, and their mind doesn’t lose its samādhi. Thus, the meditator is waning and truly knows that they are waning.

45. “Furthermore, the meditator’s practice, signs, and indications seclude them from desires and seclude them from bad and unskillful things. While they notice and examine things, this seclusion produces joy and happiness in them, and they accomplish and dwell in the first meditation.

46. “They don’t accept this practice and don’t attend to these signs and indications. They only practice the requisite attention to notions related to past reversals to the pleasure of desires. That meditator thinks, ‘My mind has parted with the primary signs [of this samādhi]. It will move to another abode, lose the first meditation, and its samādhi will cease.’ Having truly known this, they don’t retreat in this way, and their mind doesn’t lose its samādhi. Thus, the meditator is waning and truly knows that they are waning.

The Practitioner Who Is Waxing and Knows It

47. “How does a meditator wax and truly know they are waxing? That meditator is secluded from desires and secluded from bad and unskillful things. While they notice and examine things, this seclusion produces joy and happiness in them, and they accomplish and dwell in the first meditation.

48. “Their mind cultivates right thought and delights in tranquility, then it moves from the first meditation toward the second meditation, which is a greater tranquility. That meditator thinks, ‘My mind is cultivating right thought and delighting in tranquility. It will move from the first meditation to the second meditation, which is a greater tranquility.’ Truly knowing this, they are aware of their mind, and it doesn’t lose its samādhi. Thus, the meditator is waxing and truly knows that they are waxing.

49. “Furthermore, once noticing and examining things has subsided, the noble disciple has inner calm and a unified mind. Without noticing or examining things, this samādhi produces joy and happiness, and they accomplish and dwell in the second meditation.

50. “Their mind cultivates right thought and delights in tranquility, then it moves from the second meditation toward the third meditation, which is a greater tranquility. That meditator thinks, ‘My mind is cultivating right thought and delighting in tranquility. It will move from the second meditation to the third meditation, which is a greater tranquility.’ Truly knowing this, they are aware of their mind, and it doesn’t lose its samādhi. Thus, the meditator is waxing and truly knows that they are waxing.

51. “Furthermore, parting with desire for that joy, the meditator lives in equanimity and pursues nothing. With right mindfulness and right knowledge, they personally experience happiness, about which the noble ones teach them the noble’s happy abiding place of detachment and mindfulness. They accomplish and dwell in the third meditation.

52. “Their mind cultivates right thought and delights in tranquility, then it moves from the third meditation toward the fourth meditation, which is a greater tranquility. That meditator thinks, ‘My mind is cultivating right thought and delighting in tranquility. It will move from the third meditation to the fourth meditation, which is a greater tranquility.’ Truly knowing this, they are aware of their mind, and it doesn’t lose its samādhi. Thus, the meditator is waxing and truly knows that they are waxing.

53. “Furthermore, the meditator’s pleasure ceases and their pain ceases. Their past joy and sorrow having ceased, they feel neither pain nor pleasure. With the purification of their equanimity and mindfulness, they accomplish and dwell in the fourth meditation.

54. “Their mind cultivates right thought and delights in tranquility, then it moves from the fourth meditation toward the abode of measureless space, which is a greater tranquility. That meditator thinks, ‘My mind is cultivating right thought and delighting in tranquility. It will move from the fourth meditation to the abode of measureless space, which is a greater tranquility.’ Truly knowing this, they are aware of their mind, and it doesn’t lose its samādhi. Thus, the meditator is waxing and truly knows that they are waxing.

55. “Furthermore, the meditator crosses over all notions of form, ceases notions of resistance, and doesn’t attend to diverse notions to [reach] measureless space, and they accomplish and dwell in the abode of measureless space.

56. “Their mind cultivates right thought and delights in tranquility, then it moves from the abode of measureless space toward the abode of measureless consciousness, which is a greater tranquility. That meditator thinks, ‘My mind is cultivating right thought and delighting in tranquility. It will move from the abode of measureless space to the abode of measureless consciousness, which is a greater tranquility.’ Truly knowing this, they are aware of their mind, and it doesn’t lose its samādhi. Thus, the meditator is waxing, and truly knows that they are waxing.

57. “Furthermore, the meditator crosses over all the abode of measureless space to measureless consciousness, and they accomplish and dwell in the abode of measureless consciousness.

58. “Their mind cultivates right thought and delights in tranquility, then it moves from the abode of measureless consciousness toward the abode of nothingness, which is a greater tranquility. That meditator thinks, ‘My mind is cultivating right thought and delighting in tranquility. It will move from the abode of measureless consciousness to the abode of nothingness, which is a greater tranquility.’ Truly knowing this, they are aware of their mind, and it doesn’t lose its samādhi. Thus, the meditator is waxing, and truly knows that they are waxing.

59. “Furthermore, the meditator crosses over all the abode of measureless consciousness to nothingness, and they accomplish and dwell in the abode of nothingness.

60. “Their mind cultivates right thought and delights in tranquility, then it moves from the abode of nothingness to the abode that’s neither with nor without conception, which is a greater tranquility. That meditator thinks, ‘My mind is cultivating right thought and delighting in tranquility. It will move from the abode of nothingness to the abode that’s neither with nor without conception, which is a greater tranquility.’ Truly knowing this, they are aware of their mind, and it doesn’t lose its samādhi. Thus, the meditator is waxing, and truly knows that they are waxing.

61. “The world in truth has these four kinds of meditators, and that’s the reason I’ve explained it.”

62. Thus did the Buddha speak. Those monks who heard what the Buddha taught rejoiced and approved.

Notes

1. For the source text, cf. T26.1.713c21-6b11. There is no Pali parallel that I’m aware of. [back]

Translator: Charles Patton

Last Revised: 14 October 2024