Nibbānasukha Sutta

At one time, the Venerable Sāriputta was dwelling in Rājagaha, at the Bamboo Grove, the Squirrel Sanctuary.

There, the Venerable Sāriputta addressed the disciples: This, friends, is the bliss of Nibbāna.

This, friends, is the bliss of Nibbāna.

When this was said, the Venerable Udāyī spoke to the Venerable Sāriputta: But what, friend Sāriputta, is the bliss here, where there is no feeling?

Precisely this, friend, is the bliss here, that there is no feeling.

There are these five strands of sense satisfaction, friend.

What are the five?

Forms cognizable by the eye that are wished for, desired, agreeable, and endearing, associated with sense satisfaction, and enticing; sounds cognizable by the ear...

odors cognizable by the nose...

flavors cognizable by the tongue...

tangibles cognizable by the body that are wished for, desired, agreeable, and endearing, associated with sense satisfaction, and enticing: these, friend, are the five strands of sense satisfaction.

Whatever happiness and joy arise dependent on these five strands of sense satisfaction, this is called sensual happiness, friend.

Here, friend, a disciple, quite secluded from sensual pleasures...

enters and dwells in the first jhāna.

If, while dwelling in this way, perceptions and attention accompanied by sensuality arise in him, this is a disturbance for him.

Just as, friend, pain would arise for a happy person, causing distress; in the same way, those perceptions and attention accompanied by sensuality arise in him, causing disturbance.

This disturbance is suffering, as stated by the Blessed One.

In this way, too, it should be known, friend, that Nibbāna is bliss.

Again, friend, with the subsiding of directed and sustained attention...

he enters and dwells in the second jhāna.

If, while dwelling in this way, perceptions and attention accompanied by applied thought arise in him, this is a disturbance for him.

Just as, friend, pain would arise for a happy person, causing distress; in the same way, those perceptions and attention accompanied by applied thought arise in him, causing disturbance.

This disturbance is suffering, as stated by the Blessed One.

In this way, too, it should be known, friend, that Nibbāna is bliss.

Again, friend, with the fading away of pīti...

he enters and dwells in the third jhāna.

If, while dwelling in this way, perceptions and attention accompanied by pīti arise in him, this is a disturbance for him.

Just as, friend, pain would arise for a happy person, causing distress; in the same way, those perceptions and attention accompanied by pīti arise in him, causing disturbance.

This disturbance is suffering, as stated by the Blessed One.

Indeed, friend, the Blessed One has said that illness is suffering.

By this, friend, it should be known in this way: Nibbāna is happiness.

Furthermore, friend, a disciple, by abandoning pleasure, enters and dwells in the fourth jhāna. If, friend, while dwelling in this state, perceptions and attentions accompanied by equanimity arise in him, he experiences discomfort.

Just as, friend, suffering would arise for a happy person, causing distress; in the same way, those perceptions and attentions accompanied by equanimity arise, causing him discomfort.

Indeed, friend, the Blessed One has said that illness is suffering.

By this, friend, it should be known in this way: Nibbāna is happiness.

Furthermore, friend, a disciple, by completely transcending perceptions of form, the disappearance of perceptions of resistance, and not attending to perceptions of diversity, enters and dwells in the realm of infinite space, thinking, Space is infinite.

If, friend, while dwelling in this state, perceptions and attentions accompanied by form arise in him, he experiences discomfort.

Just as, friend, suffering would arise for a happy person, causing distress; in the same way, those perceptions and attentions accompanied by form arise, causing him discomfort.

Indeed, friend, the Blessed One has said that illness is suffering.

By this, friend, it should be known in this way: Nibbāna is happiness.

Furthermore, friend, a disciple, by completely transcending the realm of infinite space, enters and dwells in the realm of infinite consciousness, thinking, Consciousness is infinite.

If, friend, while dwelling in this state, perceptions and attentions accompanied by the realm of infinite space arise in him, he experiences discomfort.

Just as, friend, suffering would arise for a happy person, causing distress; in the same way, those perceptions and attentions accompanied by the realm of infinite space arise, causing him discomfort.

Indeed, friend, the Blessed One has said that illness is suffering.

By this, friend, it should be known in this way: Nibbāna is happiness.

Furthermore, friend, a disciple, by completely transcending the realm of infinite consciousness, enters and dwells in the realm of nothingness, thinking, There is nothing.

If, friend, while dwelling in this state, perceptions and attentions accompanied by the realm of infinite consciousness arise in him, he experiences discomfort.

Just as, friend, suffering would arise for a happy person, causing distress; in the same way, those perceptions and attentions accompanied by the realm of infinite consciousness arise, causing him discomfort.

Indeed, friend, the Blessed One has said that illness is suffering.

By this, friend, it should be known in this way: Nibbāna is happiness.

Indeed, friend, the Blessed One has said that illness is suffering. In this way, friend, it should be known that Nibbāna is happiness.

Furthermore, friend, a disciple, having completely transcended the realm of nothingness, attains and dwells in the realm of neither-perception-nor-non-perception.

If, friend, while dwelling in this attainment, perceptions and attentions associated with the realm of nothingness arise in him, he experiences distress.

Just as, friend, suffering would arise for one who is happy, leading to distress; in the same way, those perceptions and attentions associated with the realm of nothingness arise in him, causing distress.

Indeed, friend, the Blessed One has said that illness is suffering.

In this way, friend, it should be known that Nibbāna is happiness.

Furthermore, friend, a disciple, having completely transcended the realm of neither-perception-nor-non-perception, attains and dwells in the cessation of perception and feeling, and through wisdom, he sees that the taints are destroyed.

In this way, friend, it should be known that Nibbāna is happiness.