[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Āgama sūtras of the mainstream schools](https://indike.org/pramana/in.bauddha.sanskrit.agama) › [Dīrghāgama (Dharmaguptaka)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama) › [長阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas) › 28.9 # The Long Āgama Sūtra 28.9 長阿含經 28.9 - **Language:** Classical Chinese ### [28.9](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.28.9) 「若如來出現於世，至真、等正覺，十號具足，有人於佛法中出家為道，乃至滅五蓋覆蔽心者，除去欲、惡不善法，有覺、有觀，離生喜、樂，入初禪，先滅欲想，生喜、樂想。梵志！以此故知有因緣想生，有因緣想滅。滅有覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪。梵志！彼初禪想滅，二禪想生，以是故知有因緣想滅，有因緣想生。捨喜修護，專念一心，自知身樂，賢聖所求，護念清淨，入三禪。梵志！彼二禪想滅，三禪想生，以是故知有因緣想滅，有因緣想生。捨苦捨樂，先滅憂喜，護念清淨，入第四禪。梵志！彼三禪想滅，四禪想生，以是故知有因緣想滅，有因緣想生。捨一切色想，滅恚，不念異想，入空處。梵志！一切色想滅，空處想生，以是故知有因緣想滅，有因緣想生。越一切空處，入識處。梵志！彼空處想滅，識處想生，故知有因緣想滅，有因緣想生。越一切識處，入不用處。梵志！彼識處想滅，不用處想生，以是故知有因緣想滅，有因緣想生。捨不用處，入有想無想處。梵志！彼不用處想滅，有想無想處想生，以是故知有因緣想滅，有因緣想生。彼捨有想無想處，入想知滅定。梵志！彼有想無想處想滅，入想知滅定，以是故知有因緣想生，有因緣想滅。彼得此想已，作是念：『有念為惡，無念為善。』彼作是念時，彼微妙想不滅，更麤想生。彼復念言：『我今寧可不為念行，不起思惟。』彼不為念行，不起思惟已，微妙想滅，麤想不生。彼不為念行，不起思惟，微妙想滅，麤想不生時，即入想知滅定。云何，梵志！汝從本已來，頗曾聞此次第滅想因緣不？」 > “Suppose a Tathāgata arises in the world, an Arhat and Completely Awakened One who possesses the ten epithets. Someone leaves home for the path in the Buddha’s Dharma … ceases the five hindrances that obscure their mind. They abandon desires and bad and unskillful things. With perception and examination, that seclusion gives rise to joy and happiness, and they enter the first dhyāna. > — Charles Patton, The Long Discourses (selected sūtras) > “Their prior notions of desire cease, and notions of joy and happiness arise. Wanderer, we know because of this that there are causes and conditions for conceptions to arise, and cause and condition for conceptions to cease. > — Charles Patton, The Long Discourses (selected sūtras) > “That person ceases having perception or examination. They have an inner joy and unified mind without perception or examination. That samādhi gives rise to joy and happiness, and they enter the second dhyāna. > — Charles Patton, The Long Discourses (selected sūtras) > “Wanderer, that conception of the first dhyāna ceases, and the conception of the second dhyāna arises. We know as a result of this that there are causes and conditions for conceptions to cease and causes and conditions for conceptions to arise. > — Charles Patton, The Long Discourses (selected sūtras) > “Abandoning joy, they cultivate equanimity, focus their attention, and unify their mind. They perceive their own happiness to be that which the noble ones seek. Equanimous, mindful, and pure, they enter the third dhyāna. > — Charles Patton, The Long Discourses (selected sūtras) > “Wanderer, that conception of the second dhyāna ceases, and the conception of the third dhyāna arises. We know as a result of this that there are causes and conditions for conceptions to cease and causes and conditions for conceptions to arise. > — Charles Patton, The Long Discourses (selected sūtras) > “They abandon pain and abandon pleasure. Their previous sorrow and joy having ceased, they’re equanimous, mindful, and pure, and they enter the fourth dhyāna. > — Charles Patton, The Long Discourses (selected sūtras) > “Wanderer, that conception of the third dhyāna ceases, and the conception of the fourth dhyāna arises. We know as a result of this that there are causes and conditions for conceptions to cease and causes and conditions for conceptions to arise. > — Charles Patton, The Long Discourses (selected sūtras) > “They abandon all notions of form, cease \[notions of\] anger, don’t attend to other notions, and they enter the abode of space. > — Charles Patton, The Long Discourses (selected sūtras) > “Wanderer, all those notions of form cease, and the conception of the abode of space arises. We know as a result of this that there are causes and conditions for conceptions to cease and causes and conditions for conceptions to arise. > — Charles Patton, The Long Discourses (selected sūtras) > “They go entirely beyond the abode of space and enter the abode of consciousness. > — Charles Patton, The Long Discourses (selected sūtras) > “Wanderer, that conception of the abode of space ceases, and the conception of the abode of consciousness arises. We know as a result of this that there are causes and conditions for conceptions to cease and causes and conditions for conceptions to arise. > — Charles Patton, The Long Discourses (selected sūtras) > “They go entirely beyond the abode of consciousness and enter the abode of nothingness. > — Charles Patton, The Long Discourses (selected sūtras) > “Wanderer, that conception of the abode of consciousness ceases, and the conception of the abode of nothingness arises. We know as a result of this that there are causes and conditions for conceptions to cease and causes and conditions for conceptions to arise. > — Charles Patton, The Long Discourses (selected sūtras) > “They abandon the abode of nothingness and enter the abode with and without conception. > — Charles Patton, The Long Discourses (selected sūtras) > “Wanderer, their conception of the abode of consciousness ceases, and the conception of the abode with and without conception arises. We know as a result of this that there are causes and conditions for conceptions to cease and causes and conditions for conceptions to arise. > — Charles Patton, The Long Discourses (selected sūtras) > “They abandon the abode with and without conception and enter the conception that knows the attainment of cessation. > — Charles Patton, The Long Discourses (selected sūtras) > “Wanderer, their conception of the abode with and without conception ceases, and they enter the conception that knows the attainment of cessation. We know as a result of this that there are causes and conditions for conceptions to cease and causes and conditions for conceptions to arise. > — Charles Patton, The Long Discourses (selected sūtras) > “After they attain this conception, they think, ‘Having thoughts is bad, and having no thoughts is good.’ When they think that, there’s a subtle conception that doesn’t cease, and then a cruder conception arises. They again think, ‘Now, I’d rather not have any thought activity, for thinking to stop.’ > — Charles Patton, The Long Discourses (selected sūtras) > “Once they don’t have any thought activity and stop thinking, that subtle conception ceases, and the cruder conception doesn’t arise. When they don’t have thought activity, thinking stops, that subtle conception ceases, and the cruder conception doesn’t arise, they then enter the conception that knows the attainment of cessation. > — Charles Patton, The Long Discourses (selected sūtras) > “How is it, wanderer? Up until now, have you ever heard the causes and conditions for this sequence of ceasing conceptions?” > — Charles Patton, The Long Discourses (selected sūtras) - [Previous: 28.8](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.28.8) - [Next: 28.10](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.28.10) - [Up: 28](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.28) ## Translations (2) - [The Long Discourses (selected sūtras)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-patton.28.p13) — Charles Patton, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-mt.28.9) — English, machine translation ## Linked texts (1) - [Poṭṭhapādasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.9.7.1-8) — Pāli --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.28.9](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.28.9) · Pramāṇa