Synopsis |
āneñja-sappāya-suttaṃ (MN 106) |
Conducive to the Imperturbable (thanisssaro trans.) |
♦ 66. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. tatra kho bhagavā bhikkhū āmantesi — “bhikkhavo”ti. |
I have heard that on one occasion the Blessed One was staying among the Kurus. Now there is a town of the Kurus called Kammāsadhamma. There the Blessed One addressed the monks, “Monks!” |
“bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Yes, lord,” the monks responded to him. |
bhagavā etadavoca — “aniccā, bhikkhave, kāmā tucchā musā mosadhammā. māyākatame taṃ, bhikkhave, bālalāpanaṃ. ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā — ubhayametaṃ māradheyyaṃ, mārassesa VAR visayo, mārassesa nivāpo, mārassesa gocaro. etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti. teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. |
The Blessed One said: “Monks, sensuality is inconstant, hollow, vain, deceptive. It is illusory, the babble of fools. Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: both are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s range. They lead to these evil, unskillful mental states: greed, ill will, & contentiousness. They arise for the obstruction of a disciple of the noble ones here in training. |
tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati — ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā — ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti, teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti. tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati”. |
“In that case, the disciple of the noble ones considers this: ‘Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: Both are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s range. They lead to these evil, unskillful mental states: greed, ill will, & contentiousness. They arise for the obstruction of a disciple of the noble ones here in training. What if I—overpowering the world [of the five senses] and having determined my mind—were to dwell with an awareness that was abundant & enlarged? Having done so, these evil, unskillful mental states—greed, ill will, & contentiousness—would not come into being. With their abandoning, my mind would become unlimited, immeasurable, & well developed.’ Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable1 now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the first practice conducive to the imperturbable. |
♦ 67. “puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati — ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; yaṃ kiñci rūpaṃ (sabbaṃ rūpaṃ) VAR cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati. |
“Then again, the disciple of the noble ones considers this: ‘Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: Whatever is form, every form, is the four great elements or a form derived from the four great elements.’ Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the second practice conducive to the imperturbable. |
♦ “puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati — ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā — ubhayametaṃ aniccaṃ. yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositun’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati. |
“Then again, the disciple of the noble ones considers this: ‘Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come; forms here & now; forms in lives to come; form-perceptions here & now; form-perceptions in lives to come: Both are inconstant. Whatever is inconstant is not worth relishing, is not worth welcoming, is not worth remaining fastened to.” Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the third practice conducive to the imperturbable. |
♦ 68. “puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati — ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā — sabbā saññā. yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ — yadidaṃ ākiñcaññāyatanan’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. |
“Then again, the disciple of the noble ones considers this: ‘Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come; forms here & now; forms in lives to come; form-perceptions here & now; form-perceptions in lives to come; perceptions of the imperturbable: All are perceptions. Where they cease without remainder: that is peaceful, that is exquisite, i.e., the dimension of nothingness.’ Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of nothingness. This is declared to be the first practice conducive to the dimension of nothingness. |
♦ 69. “puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati — ‘suññamidaṃ attena vā attaniyena vā’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. |
“Then again, the disciple of the noble ones, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: ‘This is empty of self or of anything pertaining to self.’ Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of nothingness. This is declared to be the second practice conducive to the dimension of nothingness. |
♦ 70. “puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati — ‘nāhaṃ kvacani VAR kassaci kiñcanatasmiṃ VAR, na ca mama kvacani kismiñci kiñcanaṃ natthī’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. |
“Then again, the disciple of the noble ones considers this: ‘I am not anyone’s anything anywhere; nor is anything of mine in anyone anywhere.’ Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of nothingness. This is declared to be the third practice conducive to the dimension of nothingness. |
♦ “puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati — ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā — sabbā saññā. yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ — yadidaṃ nevasaññānāsaññāyatanan’ti. tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ. ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti. |
“Then again, the disciple of the noble ones considers this: ‘Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come; forms here & now; forms in lives to come; form-perceptions here & now; form-perceptions in lives to come; perceptions of the imperturbable; perceptions of the dimension of nothingness: All are perceptions. Where they cease without remainder: That is peaceful, that is exquisite, i.e., the dimension of neither perception nor non-perception.’ Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the dimension of neither perception nor non-perception now or else is committed to discernment. With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of neither perception nor non-perception. This is declared to be the practice conducive to the dimension of neither perception nor non-perception. |
♦ 71. evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca — “idha, bhante, bhikkhu evaṃ paṭipanno hoti — ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṃ, bhūtaṃ — taṃ pajahāmī’ti. evaṃ upekkhaṃ paṭilabhati. parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti? |
When this was said, Ven. Ānanda said to the Blessed One: “There is the case, lord, where a monk, having practiced in this way—‘It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon’—obtains equanimity. Now, would this monk be totally unbound, or not?” |
“apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti. |
“A certain such monk might, Ānanda, and another might not.’ |
“ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti? |
“What is the cause, what is the reason, lord, whereby one might and another might not?” |
“idhānanda, bhikkhu evaṃ paṭipanno hoti — ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ — taṃ pajahāmī’ti. evaṃ upekkhaṃ paṭilabhati. so taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati. tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ. saupādāno, ānanda, bhikkhu na parinibbāyatī”ti. |
“There is the case, Ānanda, where a monk, having practiced in this way—(thinking) ‘It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon’—obtains equanimity. He relishes that equanimity, welcomes it, remains fastened to it. As he relishes that equanimity, welcomes it, remains fastened to it, his consciousness is dependent on it, is sustained by it [clings to it]. With clinging/sustenance, Ānanda, a monk is not totally unbound.” |
“kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti? |
“Being sustained, lord, where is that monk sustained?” |
“nevasaññānāsaññāyatanaṃ, ānandā”ti. |
“The dimension of neither perception nor non-perception.” |
“upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti? |
“Then, indeed, being sustained, he is sustained by the supreme sustenance.” |
“upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ — nevasaññānāsaññāyatanaṃ”. |
“Being sustained, Ānanda, he is sustained by the supreme sustenance; for this—the dimension of neither perception nor non-perception—is the supreme sustenance. |
♦ 72. “idhānanda, bhikkhu evaṃ paṭipanno hoti — ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ — taṃ pajahāmī’ti. evaṃ upekkhaṃ paṭilabhati. so taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ. anupādāno, ānanda, bhikkhu parinibbāyatī”ti. |
There is (however) the case where a monk, having practiced in this way—‘It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon’—obtains equanimity. He does not relish that equanimity, does not welcome it, does not remain fastened to it. As does not relish that equanimity, does not welcome it, does not remain fastened to it, his consciousness is not dependent on it, is not sustained by it [does not cling to it]. Without clinging/sustenance, Ānanda, a monk is totally unbound.” |
♦ 73. “acchariyaṃ, bhante, abbhutaṃ, bhante! nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā. katamo pana, bhante, ariyo vimokkho”ti? |
“It’s amazing, lord. It’s astounding. For truly, the Blessed One has declared to us the way to cross over the flood by going from one support to the next. But what is the noble liberation?” |
“idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati — ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā — esa sakkāyo yāvatā sakkāyo. etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho. |
“There is the case, Ānanda, where a disciple of the noble ones considers this: ‘Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come; forms here & now; forms in lives to come; form-perceptions here & now; form-perceptions in lives to come; perceptions of the imperturbable; perceptions of the dimension of nothingness; perceptions of the dimension of neither perception nor non-perception: That is an identity, to the extent that there is an identity. This is deathless: the liberation of the mind through lack of clinging/sustenance.’ |
iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. ayaṃ vo amhākaṃ anusāsanī’”ti. |
“Now, Ānanda, I have taught the practice conducive to the imperturbable. I have taught the practice conducive to the dimension of nothingness. I have taught the practice conducive to the dimension of neither perception nor non-perception. I have taught the way to cross over the flood by going from one support to the next, the noble liberation. Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, Ānanda. Don’t be heedless. Don’t later fall into remorse. That is our message to you all.” |
♦ idamavoca bhagavā. attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. |
That is what the Blessed One said. Gratified, Ven. Ānanda delighted in the Blessed One’s words. |
♦ āneñjasappāyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. |
(end of sutta) |
Note | |
1. According to the commentaries, “imperturbable” denotes the fourth jhāna and the four formless attainments. MN 66 provides partial support for this interpretation, saying that the first three jhānas are perturbable while the fourth is not, but this sutta does not include the dimension of nothingness under the term—or, apparently, any of the formless attainments higher than that. | |
See also: MN 66; MN 102; MN 121; MN 140; SN 22:55; Ud 3:3; Sn 5:14 |