MN 106 Conducive to the Imperturbable

Medium Discourses Collection 106 – Majjhima Nikāya 106

MN 106 Conducive to the Imperturbable – Āneñjasappāyasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, sensual pleasures are anicca, hollow, false, and deceptive,

“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā.

2.2

made by illusion, cooed over by fools.

Māyākatametaṁ, bhikkhave, bālalāpanaṁ.

2.3

Sensual pleasures in this life and in lives to come,

Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

2.4

sensual perceptions in this life and in lives to come;

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—

2.5

both of these are Māra’s domain, Māra’s realm, and Māra’s territory.

ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.

2.6

They conduce to bad, unskillful qualities such as desire, ill will, and aggression.

Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti.

2.7

And they create an obstacle for a noble disciple training here.

Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.

3.1

A noble disciple reflects on this:

Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati:

3.2

‘Sensual pleasures in this life and in lives to come,

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

3.3

sensual perceptions in this life and in lives to come;

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—

3.4

both of these are Māra’s domain, Māra’s realm, and Māra’s territory.

ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.

3.5

They conduce to bad, unskillful qualities such as desire, ill will, and aggression.

Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti,

3.6

And they create an obstacle for a noble disciple training here.

teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.

3.7

Why don’t I meditate with an abundant, expansive heart, having mastered the world and stabilized the mind?

Yannūnāhaṁ vipulena mahaggatena cetasā vihareyyaṁ abhibhuyya lokaṁ adhiṭṭhāya manasā.

3.8

Then I will have no more bad, unskillful qualities such as desire, ill will, and aggression.

Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṁ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti.

3.9

And by giving them up my mind, no longer limited, will become limitless and well developed.’

Tesaṁ pahānā aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan’ti.

3.10

Practicing in this way and meditating on it often their mind becomes confident in this dimension.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

3.11

Being confident, they either attain the imperturbable now, or are freed by wisdom.

Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṁ maraṇā.

3.12

When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable.

Ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.

3.13

This is said to be the first way of practice suitable for attaining the imperturbable.

Ayaṁ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati.

4.1

Furthermore, a noble disciple reflects:

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:

4.2

‘Sensual pleasures in this life and in lives to come,

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

4.3

sensual perceptions in this life and in lives to come;

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

4.4

whatever is form, all form is the four primary elements, or form derived from the four primary elements.’

yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti.

4.5

Practicing in this way and meditating on it often their mind becomes confident in this dimension.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

4.6

Being confident, they either attain the imperturbable now, or are freed by wisdom.

Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṁ maraṇā.

4.7

When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable.

Ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.

4.8

This is said to be the second way of practice suitable for attaining the imperturbable.

Ayaṁ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.

5.1

Furthermore, a noble disciple reflects:

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:

5.2

‘Sensual pleasures in this life and in lives to come,

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

5.3

sensual perceptions in this life and in lives to come,

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

5.4

visions in this life and in lives to come,

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;

5.5

perceptions of visions in this life and in lives to come;

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā—

5.6

all of these are anicca.

ubhayametaṁ aniccaṁ.

5.7

And what’s anicca is not worth approving, welcoming, or clinging to.’

Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti.

5.8

Practicing in this way and meditating on it often their mind becomes confident in this dimension.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

5.9

Being confident, they either attain the imperturbable now, or are freed by wisdom.

Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṁ maraṇā.

5.10

When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable.

Ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.

5.11

This is said to be the third way of practice suitable for attaining the imperturbable.

Ayaṁ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.

6.1

Furthermore, a noble disciple reflects:

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:

6.2

‘Sensual pleasures in this life and in lives to come,

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

6.3

sensual perceptions in this life and in lives to come,

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

6.4

visions in this life and in lives to come,

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;

6.5

perceptions of visions in this life and in lives to come,

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;

6.6

and perceptions of the imperturbable;

yā ca āneñjasaññā—

6.7

all are perceptions.

sabbā saññā.

6.8

Where they cease without anything left over, that is peaceful, that is sublime,

Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ—

6.9

namely the dimension of nothingness.’

yadidaṁ ākiñcaññāyatanan’ti.

6.10

Practicing in this way and meditating on it often their mind becomes confident in this dimension.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

6.11

Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.

Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṁ maraṇā.

6.12

When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness.

Ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.

6.13

This is said to be the first way of practice suitable for attaining the dimension of nothingness.

Ayaṁ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

7.1

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:

Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:

7.2

‘This is empty of a self or what belongs to a self.’

‘suññamidaṁ attena vā attaniyena vā’ti.

7.3

Practicing in this way and meditating on it often their mind becomes confident in this dimension.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

7.4

Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.

Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṁ maraṇā.

7.5

When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness.

Ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.

7.6

This is said to be the second way of practice suitable for attaining the dimension of nothingness.

Ayaṁ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

8.1

Furthermore, a noble disciple reflects:

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:

8.2

‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’

‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti.

8.3

Practicing in this way and meditating on it often their mind becomes confident in this dimension.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

8.4

Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.

Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṁ maraṇā.

8.5

When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness.

Ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.

8.6

This is said to be the third way of practice suitable for attaining the dimension of nothingness.

Ayaṁ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

9.1

Furthermore, a noble disciple reflects:

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:

9.2

‘Sensual pleasures in this life and in lives to come,

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

9.3

sensual perceptions in this life and in lives to come,

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

9.4

visions in this life and in lives to come,

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;

9.5

perceptions of visions in this life and in lives to come,

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;

9.6

perceptions of the imperturbable, and perceptions of the dimension of nothingness;

yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā—

9.7

all are perceptions.

sabbā saññā.

9.8

Where they cease without anything left over, that is peaceful, that is sublime,

Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ—

9.9

namely the dimension of neither perception nor non-perception.’

yadidaṁ nevasaññānāsaññāyatanan’ti.

9.10

Practicing in this way and meditating on it often their mind becomes confident in this dimension.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

9.11

Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom.

Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṁ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṁ maraṇā.

9.12

When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of neither perception nor non-perception.

Ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa nevasaññānāsaññāyatanūpagaṁ.

9.13

This is said to be the way of practice suitable for attaining the dimension of neither perception nor non-perception.”

Ayaṁ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti.

10.1

When he said this, Venerable Ānanda said to the Buddha:

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

10.2

“Sir, take a bhikkhu who practices like this:

“idha, bhante, bhikkhu evaṁ paṭipanno hoti:

10.3

‘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.’

‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṁ, bhūtaṁ—taṁ pajahāmī’ti.

10.4

In this way they gain equanimity.

Evaṁ upekkhaṁ paṭilabhati.

10.5

Would that bhikkhu become extinguished or not?”

Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti?

10.6

“One such bhikkhu might become extinguished, Ānanda, while another might not.”

“Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti.

10.7

“What is the cause, sir, what is the reason for this?”

“Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti?

10.8

“Ānanda, take a bhikkhu who practices like this:

“Idhānanda, bhikkhu evaṁ paṭipanno hoti:

10.9

‘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.’

‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.

10.10

In this way they gain equanimity.

Evaṁ upekkhaṁ paṭilabhati.

10.11

They approve, welcome, and keep clinging to that equanimity.

So taṁ upekkhaṁ abhinandati, abhivadati, ajjhosāya tiṭṭhati.

10.12

Their consciousness relies on that and grasps it.

Tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ.

10.13

A bhikkhu with grasping does not become extinguished.”

Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti.

11.1

“But sir, what is that bhikkhu grasping?”

“Kahaṁ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti?

11.2

“The dimension of neither perception nor non-perception.”

“Nevasaññānāsaññāyatanaṁ, ānandā”ti.

11.3

“Sir, it seems that bhikkhu is grasping the best thing to grasp!”

“Upādānaseṭṭhaṁ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti?

11.4

“Indeed, Ānanda.

“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati.

11.5

For the best thing to grasp is

Upādānaseṭṭhañhetaṁ, ānanda, yadidaṁ—

11.6

the dimension of neither perception nor non-perception.

nevasaññānāsaññāyatanaṁ.

12.1

Take a bhikkhu who practices like this:

Idhānanda, bhikkhu evaṁ paṭipanno hoti:

12.2

‘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.’

‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.

12.3

In this way they gain equanimity.

Evaṁ upekkhaṁ paṭilabhati.

12.4

They don’t approve, welcome, or keep clinging to that equanimity.

So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati.

12.5

So their consciousness doesn’t rely on that and grasp it.

Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ.

12.6

A bhikkhu free of grasping becomes extinguished.”

Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.

13.1

“It’s incredible, sir, it’s amazing!

“Acchariyaṁ, bhante, abbhutaṁ, bhante.

13.2

The Buddha has explained to us how to cross over the flood by relying on one support or the other.

Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā.

13.3

But sir, what is noble liberation?”

Katamo pana, bhante, ariyo vimokkho”ti?

13.4

“Ananda, it’s when a bhikkhu reflects like this:

“Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati:

13.5

‘Sensual pleasures in this life and in lives to come,

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

13.6

sensual perceptions in this life and in lives to come,

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

13.7

visions in this life and in lives to come,

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;

13.8

perceptions of visions in this life and in lives to come,

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;

13.9

perceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception;

yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā—

13.10

that is identity as far as identity extends.

esa sakkāyo yāvatā sakkāyo.

13.11

This is the deathless, namely the liberation of the mind through not grasping.

Etaṁ amataṁ yadidaṁ anupādā cittassa vimokkho.

14.1

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 the other, and I have taught noble liberation.

Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho.

15.1

Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.

Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.

15.2

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.”

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī’”ti.

15.3

That is what the Buddha said.

Idamavoca bhagavā.

15.4

Satisfied, Venerable Ānanda was happy with what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

15.5

Āneñjasappāyasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.