Aṅguttara Nikāya 9.35 4.

Gāvī Sutta - The Cow

Mahāvagga Gāvīupamāsutta “Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ. Tassā evamassa: ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.

Just as a young, inexperienced, unskilled cow in rough mountain terrain might think, Why don't I go to a place I've never been before, eat grass I've never eaten before, and drink water I've never drunk before?

Sā purimaṁ pādaṁ na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya. Sā na ceva agatapubbaṁ disaṁ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya; yasmiṁ cassā padese ṭhitāya evamassa: ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya.

But without firmly planting its front foot, it lifts its back foot and thus, it would neither reach a new place, eat new grass, nor drink new water. And standing in such a place, it might think the same again but would not return safely from that place.

Taṁ kissa hetu?

Why?

Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.

Because that cow is young, inexperienced, unskilled, and untrained in traversing rough mountain terrain.

Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; so taṁ nimittaṁ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṁ adhiṭṭhāti. Tassa evaṁ hoti: ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.

Similarly a certain disciple, inexperienced, unskilled, and untrained, might enter the first jhāna, which is separated from sense satisfaction and unwholesome states, accompanied by directed and sustained attention, pīti, and pleasure born of seclusion, but he does not engage with, develop, or frequently cultivate that sign.

So na sakkoti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharituṁ. Tassa evaṁ hoti: ‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti. So na sakkoti vivicceva kāmehi …pe…

He might think, Why don't I enter the second jhāna, which is without directed and sustained attention, with inner tranquility and oneness of mind, born of concentration, pīti, and pleasure?

paṭhamaṁ jhānaṁ upasampajja viharituṁ.

But he is unable to do so.

Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’.

He might then think to re-enter the first jhāna, but he is unable to do that either.

Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ. Tassā evamassa: ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti. Sā purimaṁ pādaṁ suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya. Sā agatapubbañceva disaṁ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya.

This disciple is called one who is doubly lost and doubly deprived, just like that inexperienced cow in rough mountain terrain.

Just as a wise, experienced, skilled cow in rough mountain terrain might think, Why don't I go to a place I've never been before, eat grass I've never eaten before, and drink water I've never drunk before?

Yasmiṁ cassā padese ṭhitāya evamassa: ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya.

And by firmly planting its front foot before lifting its back foot, it would reach new places, eat new grass, and drink new water, returning safely from that place.

Taṁ kissa hetu?

Why?

Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.

Because that cow is wise, experienced, skilled, and trained in traversing rough mountain terrain.

Evamevaṁ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

Similarly a certain disciple, wise, experienced, skilled, and trained, might enter the first jhāna, which is separated from sense satisfaction and unwholesome states, accompanied by directed and sustained attention, pīti, and pleasure born of seclusion.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

He engages with, develops, and frequently cultivates that sign.

Tassa evaṁ hoti: ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.

He might think, Why don't I enter the second jhāna, which is without directed and sustained attention, with inner tranquility and oneness of mind, born of concentration, pīti, and pleasure?

So dutiyaṁ jhānaṁ anabhihiṁsamāno vitakkavicārānaṁ vūpasamā …

And without distress, he enters and dwells in the second jhāna.

dutiyaṁ jhānaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

He continues to engage with, develop, and frequently cultivate that sign.

Tassa evaṁ hoti: ‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.

He might then think to enter the third jhāna, where he dwells with equanimity, mindful and fully aware, feeling pleasure with the body, which the noble ones describe as dwelling happily with equanimity and mindfulness.

So tatiyaṁ jhānaṁ anabhihiṁsamāno pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati.

Without distress, he enters and dwells in the third jhāna.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

He continues to engage with, develop, and frequently cultivate that sign.

Tassa evaṁ hoti: ‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.

He might think to enter the fourth jhāna, which is without pleasure and pain, with the purity of mindfulness due to equanimity.

So catutthaṁ jhānaṁ anabhihiṁsamāno sukhassa ca pahānā …pe…

Without distress, he enters and dwells in the fourth jhāna.

catutthaṁ jhānaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

He continues to engage with, develop, and frequently cultivate that sign.

Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.

He might think to surpass all perceptions of form, with the disappearance of reactions, not attending to diversity, infinite space.

So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

I would dwell having attained it. Thus, not harming anyone, completely surpassing the perception of form, he attains and dwells in the realm of infinite space.

Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.

He cultivates, develops, and frequently practices that sign, making it his own and establishing it.

So viññāṇañcāyatanaṁ anabhihiṁsamāno sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

He thinks: Why not completely surpass the realm of infinite space and, having attained the realm of infinite consciousness, dwell there?

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.

Thus, not harming anyone, completely surpassing the realm of infinite space, he attains and dwells in the realm of infinite consciousness, thinking infinite consciousness.

So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

He cultivates, develops, and frequently practices that sign, making it his own and establishing it.

He thinks: Why not completely surpass the realm of infinite consciousness and, having attained the realm of nothingness, dwell there?

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.

Thus, not harming anyone, completely surpassing the realm of infinite consciousness, he attains and dwells in the realm of nothingness, thinking there is nothing.

So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

He cultivates, develops, and frequently practices that sign, making it his own and establishing it.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.

He thinks: Why not completely surpass the realm of nothingness and, having attained the realm of neither perception nor non-perception, dwell there?

So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.

Thus, not harming anyone, completely surpassing the realm of nothingness, he attains and dwells in the realm of neither perception nor non-perception.

Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ.

He cultivates, develops, and frequently practices that sign, making it his own and establishing it.

Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito. So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ …pe…

He thinks: Why not completely surpass the realm of neither perception nor non-perception and, having attained the cessation of perception and feeling, dwell there? Thus, not harming anyone, completely surpassing the realm of neither perception nor non-perception, he attains and dwells in the cessation of perception and feeling.

yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

When a disciple enters and emerges from that attainment, his mind becomes soft, workable.

So sace ākaṅkhati: ‘dibbāya sotadhātuyā …pe… sati sati āyatane.

With a soft and workable mind, limitless concentration is well-developed.

So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ, samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ …

With that well-developed limitless concentration, wherever he directs his mind for the realization of any state that should be realized, he achieves the ability to witness it there and then.

If he wishes: May I experience various kinds of psychic powers: becoming one, becoming many...

mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ …

up to having power over the bodies up to the Brahma worlds, he achieves the ability to witness it there and then.

samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

If he wishes: May I know the minds of other beings, other persons, having encompassed them with my own mind..., he achieves the ability to witness it there and then.

So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…

If he wishes: May I recollect my manifold past lives..., he achieves the ability to witness it there and then.

iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe…

If he wishes: With the divine eye, purified and surpassing the human, may I see beings passing away and reappearing..., he achieves the ability to witness it there and then.

yathākammūpage satte pajāneyyan’ti tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti. Catutthaṁ.

If he wishes:

Through the destruction of the taints, in this very life, may I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowing, he achieves the ability to witness it there and then.