Mahaparinibbanasuttam (DN 16) - Ancient Buddhist Texts

The Sixth Chapter for Recitation - 217
ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā, viññāṇañcāyatanaṁ samāpajji,
and after emerging from the sphere of endless space he attained the sphere of endless
consciousness,
viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā, ākiñcaññāyatanaṁ samāpajji,
and after emerging from the sphere of endless consciousness he attained the sphere of
nothingness,
ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā,
and after emerging from the sphere of nothingness,
nevasaññānāsaññātayanaṁ samāpajji,
he attained the sphere of neither-perception-nor-non-perception,
nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā,
and after emerging from the sphere of neither-perception-nor-non-perception,
saññāvedayitanirodhaṁ samāpajji.
he attained the cessation of perception and feeling.
Atha kho āyasmā Ānando āyasmantaṁ Anuruddhaṁ etad-avoca:
Then venerable Ānanda said this to venerable Anuruddha:
“Parinibbuto Bhante Anuruddha Bhagavā?” ti
“(Has) the Gracious One, reverend Anuruddha, attained Final Emancipation?” 252
“Nāvuso Ānanda Bhagavā parinibbuto saññāvedayitanirodhaṁ samāpanno.” ti
“The Gracious One, reverend Ānanda, has not attained Final Emancipation, he has
attained the cessation of perception and feeling.” 253
Atha kho Bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā,
Then the Gracious One, after emerging from the cessation of perception and feeling,
nevasaññānāsaññāyatanaṁ samāpajji,
attained the sphere of neither-perception-nor-non-perception,
nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā, ākiñcaññāyatanaṁ samāpajji,
and after emerging from the sphere of neither-perception-nor-non-perception he
attained the sphere of nothingness,
252 From here onwards until the arrival of Ven. Mahākassapa, Ven. Anuruddha is the monk
everyone turns to for guidance.
253 The difference between being in this state and being dead in described in Mahāvedallasuttaṁ
(MN 43), where it says in both the bodily, verbal, and mental processes (kāya-, vacī-,
cittasaṅkhārā) have stopped and subsided; but in one who is dead the lifespan (āyu) has ended,
the vital heat (usmā) has cooled down, and the faculties (indriya) have dispersed. Not so in one
with this attainment, though from the outside it must be difficult to tell the difference.