Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 106 Middle Discourses 106

Āneñjasappāyasutta Conducive to the Imperturbable

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. On one occasion the Blessed One was living in the Kuru Country, at a town of the Kurus called Kammāsadamma.[^1]At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.

Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus:There the Buddha addressed the mendicants,

“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable sir,’ they replied.“Venerable sir,” they replied.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā. ‘Bhikkhus, sensual desires are impermanent, hollow, false, false-natured,“Mendicants, sensual pleasures are impermanent, hollow, false, and deceptive.

Māyākatametaṁ, bhikkhave, bālalāpanaṁ. made up of illusion, and fools’ talk.This is made by illusion, mendicants, lamented by fools.

Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; Sensual desires here and now and sensual desires in lives to come,Sensual pleasures in this life and in lives to come,

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—perceptions of sensual desires here and now and perceptions of sensual desires in lives to come—sensual perceptions in this life and in lives to come;

ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. are alike Māra’s realm, Māra’s domain, Māra’s bait, Māra’s hunting-ground.both of these are Māra’s dominion, Māra’s domain, Māra’s lair, and Māra’s range.

Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti. Evil unprofitable notions of covetousness and ill-will and ambition lead on here, in this sensual desire sphere,They conduce to bad, unskillful notions such as desire, ill will, and aggression.

Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. and they obstruct the training of a noble disciple here.And they create an obstacle for a noble disciple training here.

Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘Now, bhikkhus, a noble disciple considers thus:A noble disciple reflects on this:

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; “Sensual desires here and now and sensual desires in lives to come,‘Sensual pleasures in this life and in lives to come,

Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti, Evil unprofitable notions of covetousness and ill-will and ambition lead on here, in this sensual desire sphere,They conduce to bad, unskillful notions such as desire, ill will, and aggression.

teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. and they obstruct the training of a noble disciple here.And they create an obstacle for a noble disciple training here.

Yannūnāhaṁ vipulena mahaggatena cetasā vihareyyaṁ abhibhuyya lokaṁ adhiṭṭhāya manasā. Suppose I were to abide with mind abundant and exalted, by transcending the world and resolving firmly with the mind:[^2]Why don’t I meditate with an abundant, expansive heart, having mastered the world and stabilized the mind?

Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṁ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti. then there would be no more evil unprofitable notions of covetousness and ill-will and ambition in me,Then I will have no more bad, unskillful notions such as desire, ill will, and aggression.

Tesaṁ pahānā aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan’ti. and with the abandoning of them my mind would be limited no longer; it would become measureless and well developed.”And by giving them up my mind, no longer limited, will become limitless and well developed.’

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. When he enters upon this way and abides in it often, his mind acquires confidence in this base.Practicing in this way and meditating on it often their mind becomes confident in this dimension.

Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati. Once there is full confidence, then he either enters upon the way to rebirth in the Imperturbable,[^3] or else he decides to perfect understanding by reaching Arahantship.Being confident, they either attain the imperturbable now, or are freed by wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ. On the dissolution of the body, after death, it is possible that that consciousness of his which leads on to rebirth may pass on, upon rebirth, to one of the Imperturbable states.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable.

Ayaṁ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati. This, bhikkhus, is called the first way directed to the Imperturbable.This is said to be the first way of practice suitable for attaining the imperturbable.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘Again, bhikkhus, a noble disciple considers thus:Furthermore, a noble disciple reflects:

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; “Sensual desires here and now and sensual desires in lives to come,‘Sensual pleasures in this life and in lives to come,

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; perceptions of sensual desires here and now and perceptions of sensual desires in lives to come;sensual perceptions in this life and in lives to come;

yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti. whatever is form, all form is the four great primary elements and the form derived from the four great primary elements.”[^4]whatever form there is, all form is the four principal states, or form derived from the four principal states.’

Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati. Once there is full confidence, then he either enters upon the way to rebirth in the Imperturbable, or else he decides to perfect understanding by reaching Arahantship.Being confident, they either attain the imperturbable now, or are freed by wisdom.

Ayaṁ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati. This, bhikkhus, is called the second way directed to the Imperturbable.This is said to be the second way of practice suitable for attaining the imperturbable.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘Again, bhikkhus, a noble disciple considers thus:Furthermore, a noble disciple reflects:

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; “Sensual desires here and now and sensual desires in lives to come,‘Sensual pleasures in this life and in lives to come,

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; forms here and now and forms in lives to come,visions in this life and in lives to come,

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā—perceptions of forms here and now and perceptions of forms in lives to come—perceptions of visions in this life and in lives to come;

ubhayametaṁ aniccaṁ. all these are impermanent.all of these are impermanent.

Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti. What is impermanent is not worth relishing, not worth affirming, not worth accepting.”And what’s impermanent is not worth approving, welcoming, or clinging to.’

Ayaṁ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati. This, bhikkhus, is called the third way directed to the Imperturbable.This is said to be the third way of practice suitable for attaining the imperturbable.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘Again, bhikkhus, a noble disciple considers thus:Furthermore, a noble disciple reflects:

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; “Sensual desires here and now and sensual desires in lives to come,‘Sensual pleasures in this life and in lives to come,

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; forms here and now and forms in lives to come,visions in this life and in lives to come,

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; perceptions of forms here and now and perceptions of forms in lives to come;perceptions of visions in this life and in lives to come,

yā ca āneñjasaññā—and perceptions of the Imperturbable—and perceptions of the imperturbable;

sabbā saññā. all are perceptions.all are perceptions.

Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ—Where these perceptions cease without remainder, that is more peaceful, that is a superior goal,Where they cease without remainder, that is peaceful, that is sublime,

yadidaṁ ākiñcaññāyatanan’ti. that is to say, the base consisting of nothingness.”namely the dimension of nothingness.’

Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati. Once there is full confidence, then he either enters upon the way to rebirth in the base consisting of nothingness, or else he decides to perfect understanding by reaching Arahantship.Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ. On the dissolution of the body, after death, it is possible that that consciousness of his which leads on to rebirth may pass on, upon rebirth, to the base consisting of nothingness.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness.

Ayaṁ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. This, bhikkhus, is called the first way directed to the base consisting of nothingness.This is said to be the first way of practice suitable for attaining the dimension of nothingness.

Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘Again, bhikkhus, a noble disciple, gone to the forest, or to the root of a tree, or to an empty hut, considers thus:Furthermore, a noble disciple has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:

‘suññamidaṁ attena vā attaniyena vā’ti. “This is void of self or of a self’s property.”[^5]‘This is empty of a self or what belongs to a self.’

Ayaṁ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. This, bhikkhus, is called the second way directed to the base consisting of nothingness.This is said to be the second way of practice suitable for attaining the dimension of nothingness.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘Again, bhikkhus, a noble disciple considers thus:Furthermore, a noble disciple reflects:

‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti. “I am not anywhere anyone’s owning; nor is there anywhere my owning in anyone.”[^6]‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’

Ayaṁ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. This, bhikkhus, is called the third way directed to the base consisting of nothingness.This is said to be the third way of practice suitable for attaining the dimension of nothingness.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘Again, bhikkhus, a noble disciple considers thus:Furthermore, a noble disciple reflects:

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; “Sensual desires here and now and sensual desires in lives to come,‘Sensual pleasures in this life and in lives to come,

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; forms here and now and forms in lives to come,visions in this life and in lives to come,

yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā—perceptions of the Imperturbable, and perceptions of the base consisting of nothingness—perceptions of the imperturbable, and perceptions of the dimension of nothingness;

sabbā saññā. all are perceptions.all are perceptions.

yadidaṁ nevasaññānāsaññāyatanan’ti. that is to say, the base consisting of neither-perception-nor-non-perception.”namely the dimension of neither perception nor non-perception.’

Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṁ samāpajjati paññāya vā adhimuccati. Once there is full confidence, then he either enters upon the way to rebirth in the base consisting of neither-perception-nor-non-perception, or else he decides to perfect understanding by reaching Arahantship.Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa nevasaññānāsaññāyatanūpagaṁ. On the dissolution of the body, after death, it is possible that that consciousness of his which leads on to rebirth may pass on, upon rebirth, to the base consisting of neither-perception-nor-non-perception.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of neither perception nor non-perception.

Ayaṁ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti. This, bhikkhus, is called the way directed to the base consisting of neither-perception-nor-non-perception.’This is said to be the way of practice suitable for attaining the dimension of neither perception nor non-perception.”

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When this was said, the venerable Ānanda said to the Blessed One:When he said this, Venerable Ānanda said to the Buddha:

“idha, bhante, bhikkhu evaṁ paṭipanno hoti: ‘Venerable sir, here a bhikkhu enters upon this way:“Sir, take a mendicant who practices like this:

‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṁ, bhūtaṁ—taṁ pajahāmī’ti. “If I were not, and naught were mine, I shall not be and naught will be mine. And what there is, has come to be, that I abandon”,[^7]‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’

Evaṁ upekkhaṁ paṭilabhati. and thus he obtains equanimity.In this way they gain equanimity.

Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti? Venerable sir, does such a bhikkhu attain final Nibbāna, or does he not?’Would that mendicant become extinguished or not?”

“Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti. ‘Ānanda, one such bhikkhu might attain final Nibbāna, another such bhikkhu might not attain final Nibbāna.’“One such mendicant might become extinguished, Ānanda, while another might not.”

“Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti? ‘Venerable sir, what is the cause, what is the reason, why one might attain final Nibbāna and another might not?’“What is the cause, sir, what is the reason for this?”

“Idhānanda, bhikkhu evaṁ paṭipanno hoti: ‘Here, Ānanda, a bhikkhu enters upon this way:“Ānanda, take a mendicant who practices like this:

‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti. “If I were not, and naught were mine, I shall not be and naught will be mine. And what there is, has come to be, that I abandon”,‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’

Evaṁ upekkhaṁ paṭilabhati. and thus he obtains equanimity.In this way they gain equanimity.

So taṁ upekkhaṁ abhinandati, abhivadati, ajjhosāya tiṭṭhati. He relishes that equanimity, welcomes it, and holds to it.They approve, welcome, and keep clinging to that equanimity.

Tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ. As he relishes that equanimity, welcomes it, and holds to it, his consciousness comes to depend on it and to cling to it.Their consciousness has that as support and fuel for grasping.

Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti. A bhikkhu who is affected by clinging, Ānanda, does not attain final Nibbāna.’A mendicant with fuel for grasping does not become extinguished.”

“Kahaṁ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti? ‘But, venerable sir, when that bhikkhu clings, what does he cling to?’“But sir, what is that mendicant grasping?”

“Nevasaññānāsaññāyatanaṁ, ānandā”ti. ‘To the base consisting of neither-perception-nor-non-perception, Ānanda.’“The dimension of neither perception nor non-perception.”

“Upādānaseṭṭhaṁ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti? ‘It seems, venerable sir, that when that bhikkhu clings, he clings to the best of the objects for clinging?’[^8]“Sir, it seems that mendicant is grasping the best thing to grasp!”

“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. ‘When that bhikkhu clings, Ānanda, he does cling to the best of the objects for clinging.“Indeed, Ānanda.

Upādānaseṭṭhañhetaṁ, ānanda, yadidaṁ—For this is the best of the objects for clinging, namely,For the best thing to grasp is

nevasaññānāsaññāyatanaṁ. the base consisting of neither-perception-nor-non-perception.the dimension of neither perception nor non-perception.

Idhānanda, bhikkhu evaṁ paṭipanno hoti: ‘Here, Ānanda, a bhikkhu enters upon this way:Take a mendicant who practices like this:

Evaṁ upekkhaṁ paṭilabhati. and thus he obtains equanimity.In this way they gain equanimity.

So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. He does not relish that equanimity, does not welcome it, and does not hold to it.They don’t approve, welcome, or keep clinging to that equanimity.

Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ. As he does not relish that equanimity, does not welcome it, and does not hold to it, his consciousness does not come to depend on it and does not cling to it.So their consciousness doesn’t have that as support and fuel for grasping.

Anupādāno, ānanda, bhikkhu parinibbāyatī”ti. A bhikkhu who is without clinging, Ānanda, attains final Nibbāna.’A mendicant free of grasping becomes extinguished.”

“Acchariyaṁ, bhante, abbhutaṁ, bhante. ‘It is wonderful, venerable sir, it is marvellous!“It’s incredible, sir, it’s amazing!

Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā. For each stage, it seems, the crossing of the flood has been told to us by the Blessed One, depending on this, then on that.It seems the Buddha has explained to us how to cross over the flood by relying on one support or another.

Katamo pana, bhante, ariyo vimokkho”ti? But, venerable sir, what is the Noble One’s liberation?’But sir, what is noble liberation?”

“Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati: ‘Here, Ānanda, a noble disciple considers thus:“Ānanda, it’s when a noble disciple reflects like this:

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; “Sensual desires here and now and sensual desires in lives to come,‘Sensual pleasures in this life and in lives to come,

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; forms here and now and forms in lives to come,visions in this life and in lives to come,

yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā—perceptions of the Imperturbable, perceptions of the base consisting of nothingness, and perceptions of the base consisting of neither-perception-nor-non-perception—perceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception;

esa sakkāyo yāvatā sakkāyo. that is embodiment, that is as far as embodiment extends.that is substantial reality as far as substantial reality extends.

Etaṁ amataṁ yadidaṁ anupādā cittassa vimokkho. This is the deathless, that is to say, the liberation of the mind through not clinging.’But this is freedom from death, namely the liberation of the mind by not grasping.’

Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. ‘So, Ānanda, I have shown the way directed to the Imperturbable, I have shown the way directed to the base consisting of nothingness, I have shown the way directed to the base consisting of neither-perception-nor-non-perception, I have shown for each stage the crossing of the flood, depending on this, then on that, and I have shown the Noble One’s liberation.So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or another, and I have taught noble liberation.

Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. ‘Ānanda, what should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, Ānanda.Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī’”ti. There are these roots of trees, there are these empty huts. Meditate,[^9] Ānanda, do not delay, lest you regret it later. This is our instruction to you.’Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.Satisfied, Venerable Ānanda approved what the Buddha said.

Āneñjasappāyasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

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