Other Translations: Italiano , ŃŃĢŃŃŠŗŠøŠ¹ ŃŠ·ŃĢŠŗ
From:
Majjhima NikÄya 106 Middle Discourses 106
ÄneƱjasappÄyasutta Conducive to the Imperturbable
Evaį¹ me sutaį¹āSo I have heard.
ekaį¹ samayaį¹ bhagavÄ kurÅ«su viharati kammÄsadhammaį¹ nÄma kurÅ«naį¹ nigamo. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named KammÄsadamma.
Tatra kho bhagavÄ bhikkhÅ« Ämantesi: There the Buddha addressed the mendicants,
ābhikkhavoāti. āMendicants!ā
āBhadanteāti te bhikkhÅ« bhagavato paccassosuį¹. āVenerable sir,ā they replied.
BhagavÄ etadavoca: The Buddha said this:
āAniccÄ, bhikkhave, kÄmÄ tucchÄ musÄ mosadhammÄ. āMendicants, sensual pleasures are impermanent, hollow, false, and deceptive.
MÄyÄkatametaį¹, bhikkhave, bÄlalÄpanaį¹. This is made by illusion, mendicants, lamented by fools.
Ye ca diį¹į¹hadhammikÄ kÄmÄ, ye ca samparÄyikÄ kÄmÄ; Sensual pleasures in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ kÄmasaƱƱÄ, yÄ ca samparÄyikÄ kÄmasaƱƱÄāsensual perceptions in this life and in lives to come;
ubhayametaį¹ mÄradheyyaį¹, mÄrassesa visayo, mÄrassesa nivÄpo, mÄrassesa gocaro. both of these are MÄraās dominion, MÄraās domain, MÄraās lair, and MÄraās range.
Etthete pÄpakÄ akusalÄ mÄnasÄ abhijjhÄpi byÄpÄdÄpi sÄrambhÄpi saį¹vattanti. They conduce to bad, unskillful qualities such as desire, ill will, and aggression.
Teva ariyasÄvakassa idhamanusikkhato antarÄyÄya sambhavanti. And they create an obstacle for a noble disciple training here.
Tatra, bhikkhave, ariyasÄvako iti paį¹isaƱcikkhati: A noble disciple reflects on this:
āye ca diį¹į¹hadhammikÄ kÄmÄ, ye ca samparÄyikÄ kÄmÄ; āSensual pleasures in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ kÄmasaƱƱÄ, yÄ ca samparÄyikÄ kÄmasaƱƱÄāsensual perceptions in this life and in lives to come;
ubhayametaį¹ mÄradheyyaį¹, mÄrassesa visayo, mÄrassesa nivÄpo, mÄrassesa gocaro. both of these are MÄraās dominion, MÄraās domain, MÄraās lair, and MÄraās range.
Etthete pÄpakÄ akusalÄ mÄnasÄ abhijjhÄpi byÄpÄdÄpi sÄrambhÄpi saį¹vattanti, They conduce to bad, unskillful qualities such as desire, ill will, and aggression.
teva ariyasÄvakassa idhamanusikkhato antarÄyÄya sambhavanti. And they create an obstacle for a noble disciple training here.
YannÅ«nÄhaį¹ vipulena mahaggatena cetasÄ vihareyyaį¹ abhibhuyya lokaį¹ adhiį¹į¹hÄya manasÄ. Why donāt I meditate with an abundant, expansive heart, having mastered the world and stabilized the mind?
Vipulena hi me mahaggatena cetasÄ viharato abhibhuyya lokaį¹ adhiį¹į¹hÄya manasÄ ye pÄpakÄ akusalÄ mÄnasÄ abhijjhÄpi byÄpÄdÄpi sÄrambhÄpi te na bhavissanti. Then I will have no more bad, unskillful qualities such as desire, ill will, and aggression.
Tesaį¹ pahÄnÄ aparittaƱca me cittaį¹ bhavissati appamÄį¹aį¹ subhÄvitanāti. And by giving them up my mind, no longer limited, will become limitless and well developed.ā
Tassa evaį¹paį¹ipannassa tabbahulavihÄrino Äyatane cittaį¹ pasÄ«dati. Practicing in this way and meditating on it often their mind becomes confident in this dimension.
SampasÄde sati etarahi vÄ ÄneƱjaį¹ samÄpajjati paƱƱÄya vÄ adhimuccati. Being confident, they either attain the imperturbable now, or are freed by wisdom.
KÄyassa bhedÄ paraį¹ maraį¹Ä, į¹hÄnametaį¹ vijjati yaį¹ taį¹saį¹vattanikaį¹ viƱƱÄį¹aį¹ assa ÄneƱjÅ«pagaį¹. When their body breaks up, after death, itās possible that that conducive consciousness will be reborn in the imperturbable.
Ayaį¹, bhikkhave, paį¹hamÄ ÄneƱjasappÄyÄ paį¹ipadÄ akkhÄyati. This is said to be the first way of practice suitable for attaining the imperturbable.
Puna caparaį¹, bhikkhave, ariyasÄvako iti paį¹isaƱcikkhati: Furthermore, a noble disciple reflects:
āye ca diį¹į¹hadhammikÄ kÄmÄ, ye ca samparÄyikÄ kÄmÄ; āSensual pleasures in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ kÄmasaƱƱÄ, yÄ ca samparÄyikÄ kÄmasaƱƱÄ; sensual perceptions in this life and in lives to come;
yaį¹ kiƱci rÅ«paį¹ sabbaį¹ rÅ«paį¹ cattÄri ca mahÄbhÅ«tÄni, catunnaƱca mahÄbhÅ«tÄnaį¹ upÄdÄyarÅ«panāti. whatever form there is, all form is the four principal states, or form derived from the four principal states.ā
Tassa evaį¹paį¹ipannassa tabbahulavihÄrino Äyatane cittaį¹ pasÄ«dati. Practicing in this way and meditating on it often their mind becomes confident in this dimension.
SampasÄde sati etarahi vÄ ÄneƱjaį¹ samÄpajjati paƱƱÄya vÄ adhimuccati. Being confident, they either attain the imperturbable now, or are freed by wisdom.
KÄyassa bhedÄ paraį¹ maraį¹Ä, į¹hÄnametaį¹ vijjati yaį¹ taį¹saį¹vattanikaį¹ viƱƱÄį¹aį¹ assa ÄneƱjÅ«pagaį¹. When their body breaks up, after death, itās possible that that conducive consciousness will be reborn in the imperturbable.
Ayaį¹, bhikkhave, dutiyÄ ÄneƱjasappÄyÄ paį¹ipadÄ akkhÄyati. This is said to be the second way of practice suitable for attaining the imperturbable.
Puna caparaį¹, bhikkhave, ariyasÄvako iti paį¹isaƱcikkhati: Furthermore, a noble disciple reflects:
āye ca diį¹į¹hadhammikÄ kÄmÄ, ye ca samparÄyikÄ kÄmÄ; āSensual pleasures in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ kÄmasaƱƱÄ, yÄ ca samparÄyikÄ kÄmasaƱƱÄ; sensual perceptions in this life and in lives to come,
ye ca diį¹į¹hadhammikÄ rÅ«pÄ, ye ca samparÄyikÄ rÅ«pÄ; visions in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ rÅ«pasaƱƱÄ, yÄ ca samparÄyikÄ rÅ«pasaƱƱÄāperceptions of visions in this life and in lives to come;
ubhayametaį¹ aniccaį¹. all of these are impermanent.
Yadaniccaį¹ taį¹ nÄlaį¹ abhinandituį¹, nÄlaį¹ abhivadituį¹, nÄlaį¹ ajjhositunāti. And whatās impermanent is not worth approving, welcoming, or clinging to.ā
Tassa evaį¹paį¹ipannassa tabbahulavihÄrino Äyatane cittaį¹ pasÄ«dati. Practicing in this way and meditating on it often their mind becomes confident in this dimension.
SampasÄde sati etarahi vÄ ÄneƱjaį¹ samÄpajjati paƱƱÄya vÄ adhimuccati. Being confident, they either attain the imperturbable now, or are freed by wisdom.
KÄyassa bhedÄ paraį¹ maraį¹Ä, į¹hÄnametaį¹ vijjati yaį¹ taį¹saį¹vattanikaį¹ viƱƱÄį¹aį¹ assa ÄneƱjÅ«pagaį¹. When their body breaks up, after death, itās possible that that conducive consciousness will be reborn in the imperturbable.
Ayaį¹, bhikkhave, tatiyÄ ÄneƱjasappÄyÄ paį¹ipadÄ akkhÄyati. This is said to be the third way of practice suitable for attaining the imperturbable.
Puna caparaį¹, bhikkhave, ariyasÄvako iti paį¹isaƱcikkhati: Furthermore, a noble disciple reflects:
āye ca diį¹į¹hadhammikÄ kÄmÄ, ye ca samparÄyikÄ kÄmÄ; āSensual pleasures in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ kÄmasaƱƱÄ, yÄ ca samparÄyikÄ kÄmasaƱƱÄ; sensual perceptions in this life and in lives to come,
ye ca diį¹į¹hadhammikÄ rÅ«pÄ, ye ca samparÄyikÄ rÅ«pÄ; visions in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ rÅ«pasaƱƱÄ, yÄ ca samparÄyikÄ rÅ«pasaƱƱÄ; perceptions of visions in this life and in lives to come,
yÄ ca ÄneƱjasaƱƱÄāand perceptions of the imperturbable;
sabbÄ saƱƱÄ. all are perceptions.
YatthetÄ aparisesÄ nirujjhanti etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹āWhere they cease without anything left over, that is peaceful, that is sublime,
yadidaį¹ ÄkiƱcaƱƱÄyatananāti. namely the dimension of nothingness.ā
Tassa evaį¹paį¹ipannassa tabbahulavihÄrino Äyatane cittaį¹ pasÄ«dati. Practicing in this way and meditating on it often their mind becomes confident in this dimension.
SampasÄde sati etarahi vÄ ÄkiƱcaƱƱÄyatanaį¹ samÄpajjati paƱƱÄya vÄ adhimuccati. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
KÄyassa bhedÄ paraį¹ maraį¹Ä, į¹hÄnametaį¹ vijjati yaį¹ taį¹saį¹vattanikaį¹ viƱƱÄį¹aį¹ assa ÄkiƱcaƱƱÄyatanÅ«pagaį¹. When their body breaks up, after death, itās possible that that conducive consciousness will be reborn in the dimension of nothingness.
Ayaį¹, bhikkhave, paį¹hamÄ ÄkiƱcaƱƱÄyatanasappÄyÄ paį¹ipadÄ akkhÄyati. This is said to be the first way of practice suitable for attaining the dimension of nothingness.
Puna caparaį¹, bhikkhave, ariyasÄvako araƱƱagato vÄ rukkhamÅ«lagato vÄ suƱƱÄgÄragato vÄ iti paį¹isaƱcikkhati: 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:
āsuƱƱamidaį¹ attena vÄ attaniyena vÄāti. āThis is empty of a self or what belongs to a self.ā
Tassa evaį¹paį¹ipannassa tabbahulavihÄrino Äyatane cittaį¹ pasÄ«dati. Practicing in this way and meditating on it often their mind becomes confident in this dimension.
SampasÄde sati etarahi vÄ ÄkiƱcaƱƱÄyatanaį¹ samÄpajjati paƱƱÄya vÄ adhimuccati. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
KÄyassa bhedÄ paraį¹ maraį¹Ä, į¹hÄnametaį¹ vijjati yaį¹ taį¹saį¹vattanikaį¹ viƱƱÄį¹aį¹ assa ÄkiƱcaƱƱÄyatanÅ«pagaį¹. When their body breaks up, after death, itās possible that that conducive consciousness will be reborn in the dimension of nothingness.
Ayaį¹, bhikkhave, dutiyÄ ÄkiƱcaƱƱÄyatanasappÄyÄ paį¹ipadÄ akkhÄyati. This is said to be the second way of practice suitable for attaining the dimension of nothingness.
Puna caparaį¹, bhikkhave, ariyasÄvako iti paį¹isaƱcikkhati: Furthermore, a noble disciple reflects:
ānÄhaį¹ kvacani kassaci kiƱcanatasmiį¹, na ca mama kvacani kismiƱci kiƱcanaį¹ natthÄ«āti. āI donāt belong to anyone anywhere! And nothing belongs to me anywhere!ā
Tassa evaį¹paį¹ipannassa tabbahulavihÄrino Äyatane cittaį¹ pasÄ«dati. Practicing in this way and meditating on it often their mind becomes confident in this dimension.
SampasÄde sati etarahi vÄ ÄkiƱcaƱƱÄyatanaį¹ samÄpajjati paƱƱÄya vÄ adhimuccati. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
KÄyassa bhedÄ paraį¹ maraį¹Ä, į¹hÄnametaį¹ vijjati yaį¹ taį¹saį¹vattanikaį¹ viƱƱÄį¹aį¹ assa ÄkiƱcaƱƱÄyatanÅ«pagaį¹. When their body breaks up, after death, itās possible that that conducive consciousness will be reborn in the dimension of nothingness.
Ayaį¹, bhikkhave, tatiyÄ ÄkiƱcaƱƱÄyatanasappÄyÄ paį¹ipadÄ akkhÄyati. This is said to be the third way of practice suitable for attaining the dimension of nothingness.
Puna caparaį¹, bhikkhave, ariyasÄvako iti paį¹isaƱcikkhati: Furthermore, a noble disciple reflects:
āye ca diį¹į¹hadhammikÄ kÄmÄ, ye ca samparÄyikÄ kÄmÄ; āSensual pleasures in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ kÄmasaƱƱÄ, yÄ ca samparÄyikÄ kÄmasaƱƱÄ; sensual perceptions in this life and in lives to come,
ye ca diį¹į¹hadhammikÄ rÅ«pÄ, ye ca samparÄyikÄ rÅ«pÄ; visions in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ rÅ«pasaƱƱÄ, yÄ ca samparÄyikÄ rÅ«pasaƱƱÄ; perceptions of visions in this life and in lives to come,
yÄ ca ÄneƱjasaƱƱÄ, yÄ ca ÄkiƱcaƱƱÄyatanasaƱƱÄāperceptions of the imperturbable, and perceptions of the dimension of nothingness;
sabbÄ saƱƱÄ. all are perceptions.
YatthetÄ aparisesÄ nirujjhanti etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹āWhere they cease without anything left over, that is peaceful, that is sublime,
yadidaį¹ nevasaƱƱÄnÄsaƱƱÄyatananāti. namely the dimension of neither perception nor non-perception.ā
Tassa evaį¹paį¹ipannassa tabbahulavihÄrino Äyatane cittaį¹ pasÄ«dati. Practicing in this way and meditating on it often their mind becomes confident in this dimension.
SampasÄde sati etarahi vÄ nevasaƱƱÄnÄsaƱƱÄyatanaį¹ samÄpajjati paƱƱÄya vÄ adhimuccati. Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom.
KÄyassa bhedÄ paraį¹ maraį¹Ä, į¹hÄnametaį¹ vijjati yaį¹ taį¹saį¹vattanikaį¹ viƱƱÄį¹aį¹ assa nevasaƱƱÄnÄsaƱƱÄyatanÅ«pagaį¹. When their body breaks up, after death, itās possible that that conducive consciousness will be reborn in the dimension of neither perception nor non-perception.
Ayaį¹, bhikkhave, nevasaƱƱÄnÄsaƱƱÄyatanasappÄyÄ paį¹ipadÄ akkhÄyatÄ«āti. This is said to be the way of practice suitable for attaining the dimension of neither perception nor non-perception.ā
Evaį¹ vutte, ÄyasmÄ Änando bhagavantaį¹ etadavoca: When he said this, Venerable Änanda said to the Buddha:
āidha, bhante, bhikkhu evaį¹ paį¹ipanno hoti: āSir, take a mendicant who practices like this:
āno cassa, no ca me siyÄ; na bhavissati, na me bhavissati; yadatthi yaį¹, bhÅ«taį¹ātaį¹ pajahÄmÄ«āti. āIt 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.ā
Evaį¹ upekkhaį¹ paį¹ilabhati. In this way they gain equanimity.
ParinibbÄyeyya nu kho so, bhante, bhikkhu na vÄ parinibbÄyeyyÄāti? Would that mendicant become extinguished or not?ā
āApetthekacco, Änanda, bhikkhu parinibbÄyeyya, apetthekacco bhikkhu na parinibbÄyeyyÄāti. āOne such mendicant might become extinguished, Änanda, while another might not.ā
āKo nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbÄyeyya, apetthekacco bhikkhu na parinibbÄyeyyÄāti? āWhat is the cause, sir, what is the reason for this?ā
āIdhÄnanda, bhikkhu evaį¹ paį¹ipanno hoti: āÄnanda, take a mendicant who practices like this:
āno cassa, no ca me siyÄ; na bhavissati, na me bhavissati; yadatthi, yaį¹ bhÅ«taį¹ātaį¹ pajahÄmÄ«āti. āIt 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.ā
Evaį¹ upekkhaį¹ paį¹ilabhati. In this way they gain equanimity.
So taį¹ upekkhaį¹ abhinandati, abhivadati, ajjhosÄya tiį¹į¹hati. They approve, welcome, and keep clinging to that equanimity.
Tassa taį¹ upekkhaį¹ abhinandato abhivadato ajjhosÄya tiį¹į¹hato tannissitaį¹ hoti viƱƱÄį¹aį¹ tadupÄdÄnaį¹. Their consciousness has that as support and fuel for grasping.
SaupÄdÄno, Änanda, bhikkhu na parinibbÄyatÄ«āti. A mendicant with fuel for grasping does not become extinguished.ā
āKahaį¹ pana so, bhante, bhikkhu upÄdiyamÄno upÄdiyatÄ«āti? āBut sir, what is that mendicant grasping?ā
āNevasaƱƱÄnÄsaƱƱÄyatanaį¹, ÄnandÄāti. āThe dimension of neither perception nor non-perception.ā
āUpÄdÄnaseį¹į¹haį¹ kira so, bhante, bhikkhu upÄdiyamÄno upÄdiyatÄ«āti? āSir, it seems that mendicant is grasping the best thing to grasp!ā
āUpÄdÄnaseį¹į¹haƱhi so, Änanda, bhikkhu upÄdiyamÄno upÄdiyati. āIndeed, Änanda.
UpÄdÄnaseį¹į¹haƱhetaį¹, Änanda, yadidaį¹āFor the best thing to grasp is
nevasaƱƱÄnÄsaƱƱÄyatanaį¹. the dimension of neither perception nor non-perception.
IdhÄnanda, bhikkhu evaį¹ paį¹ipanno hoti: Take a mendicant who practices like this:
āno cassa, no ca me siyÄ; na bhavissati, na me bhavissati; yadatthi, yaį¹ bhÅ«taį¹ātaį¹ pajahÄmÄ«āti. āIt 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.ā
Evaį¹ upekkhaį¹ paį¹ilabhati. In this way they gain equanimity.
So taį¹ upekkhaį¹ nÄbhinandati, nÄbhivadati, na ajjhosÄya tiį¹į¹hati. They donāt approve, welcome, or keep clinging to that equanimity.
Tassa taį¹ upekkhaį¹ anabhinandato anabhivadato anajjhosÄya tiį¹į¹hato na tannissitaį¹ hoti viƱƱÄį¹aį¹ na tadupÄdÄnaį¹. So their consciousness doesnāt have that as support and fuel for grasping.
AnupÄdÄno, Änanda, bhikkhu parinibbÄyatÄ«āti. A mendicant free of grasping becomes extinguished.ā
āAcchariyaį¹, bhante, abbhutaį¹, bhante. āItās incredible, sir, itās amazing!
NissÄya nissÄya kira no, bhante, bhagavatÄ oghassa nittharaį¹Ä akkhÄtÄ. 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 vimokkhoāti? But sir, what is noble liberation?ā
āIdhÄnanda, bhikkhu ariyasÄvako iti paį¹isaƱcikkhati: āÄnanda, itās when a noble disciple reflects like this:
āye ca diį¹į¹hadhammikÄ kÄmÄ, ye ca samparÄyikÄ kÄmÄ; āSensual pleasures in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ kÄmasaƱƱÄ, yÄ ca samparÄyikÄ kÄmasaƱƱÄ; sensual perceptions in this life and in lives to come,
ye ca diį¹į¹hadhammikÄ rÅ«pÄ, ye ca samparÄyikÄ rÅ«pÄ; visions in this life and in lives to come,
yÄ ca diį¹į¹hadhammikÄ rÅ«pasaƱƱÄ, yÄ ca samparÄyikÄ rÅ«pasaƱƱÄ; perceptions of visions in this life and in lives to come,
yÄ ca ÄneƱjasaƱƱÄ, yÄ ca ÄkiƱcaƱƱÄyatanasaƱƱÄ, yÄ ca nevasaƱƱÄnÄsaƱƱÄyatanasaƱƱÄāperceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception;
esa sakkÄyo yÄvatÄ sakkÄyo. that is substantial reality as far as substantial reality extends.
Etaį¹ amataį¹ yadidaį¹ anupÄdÄ cittassa vimokkho. But this is freedom from death, namely the liberation of the mind through not grasping.
Iti, kho, Änanda, desitÄ mayÄ ÄneƱjasappÄyÄ paį¹ipadÄ, desitÄ ÄkiƱcaƱƱÄyatanasappÄyÄ paį¹ipadÄ, desitÄ nevasaƱƱÄnÄsaƱƱÄyatanasappÄyÄ paį¹ipadÄ, desitÄ nissÄya nissÄya oghassa nittharaį¹Ä, desito ariyo vimokkho. So, Änanda, 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.
Yaį¹ kho, Änanda, satthÄrÄ karaį¹Ä«yaį¹ sÄvakÄnaį¹ hitesinÄ anukampakena anukampaį¹ upÄdÄya, kataį¹ vo taį¹ mayÄ. Out of sympathy, Iāve done what a teacher should do who wants whatās best for their disciples.
EtÄni, Änanda, rukkhamÅ«lÄni, etÄni suƱƱÄgÄrÄni. JhÄyathÄnanda, mÄ pamÄdattha, mÄ pacchÄ vippaį¹isÄrino ahuvattha. Ayaį¹ vo amhÄkaį¹ anusÄsanÄ«āāti. Here are these roots of trees, and here are these empty huts. Practice absorption, Änanda! Donāt be negligent! Donāt regret it later! This is my instruction to you.ā
Idamavoca bhagavÄ. That is what the Buddha said.
Attamano ÄyasmÄ Änando bhagavato bhÄsitaį¹ abhinandÄ«ti. Satisfied, Venerable Änanda approved what the Buddha said.
ÄneƱjasappÄyasuttaį¹ niį¹į¹hitaį¹ chaį¹į¹haį¹.