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Majjhima Nikāya 106

Āneñjasappāyasutta

Conducive to the Imperturbable · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Kuruskurūsu was stayingviharati Kammāsadammakammāsadhammaṁ namednāma of the Kuruskurūnaṁ town.nigamo.
thereTatra indeedkho the Blessed Onebhagavā the mendicantsbhikkhū addressed:āmantesi:
"Mendicants!"“bhikkhavo”ti.
"Venerable sir,"“Bhadante”ti thosete mendicantsbhikkhū to the Blessed Onebhagavato replied.paccassosuṁ.
the Blessed OneBhagavā said this:etadavoca:

impermanent“Aniccā, mendicantsbhikkhave, sensual pleasureskāmā hollowtucchā falsemusā deceptivemosadhammā.
this is made by illusionMāyākatametaṁ, mendicantsbhikkhave, lamented by foolsbālalāpanaṁ.
whichYe andca in this lifediṭṭhadhammikā sensual pleasureskāmā, whichye andca in lives to comesamparāyikā sensual pleasureskāmā;
whichyā andca in this lifediṭṭhadhammikā sensual perceptionskāmasaññā, whichyā andca in lives to comesamparāyikā sensual perceptionskāmasaññā—
both of theseubhayametaṁ Māra's dominionmāradheyyaṁ, Māra's domainmārassesa domainvisayo, Māra's domainmārassesa lairnivāpo, Māra's domainmārassesa rangegocaro.
these hereEtthete badpāpakā unskillfulakusalā notionsmānasā desireabhijjhāpi ill willbyāpādāpi aggressionsārambhāpi they conducesaṁvattanti.
they indeedTeva for a noble discipleariyasāvakassa training hereidhamanusikkhato for an obstacleantarāyāya they arisesambhavanti.

thereTatra, monksbhikkhave, a noble discipleariyasāvako thusiti reflectspaṭisañcikkhati:
which‘ye andca in this lifediṭṭhadhammikā sensual pleasureskāmā, whichye andca in lives to comesamparāyikā sensual pleasureskāmā;
whichyā andca in this lifediṭṭhadhammikā sensual perceptionskāmasaññā, whichyā andca in lives to comesamparāyikā sensual perceptionskāmasaññā—
both of theseubhayametaṁ Māra's dominionmāradheyyaṁ, of Māramārassesa domainvisayo, of Māramārassesa lairnivāpo, of Māramārassesa rangegocaro.
here theseEtthete badpāpakā unskillfulakusalā notionsmānasā desireabhijjhāpi ill willbyāpādāpi aggressionsārambhāpi conducesaṁvattanti,
and theseteva for a noble discipleariyasāvakassa training hereidhamanusikkhato obstacleantarāyāya arisesambhavanti.
why don't IYannūnāhaṁ abundantvipulena expansivemahaggatena with heartcetasā I should meditatevihareyyaṁ having masteredabhibhuyya the worldlokaṁ having stabilizedadhiṭṭhāya mindmanasā.
abundantVipulena indeedhi myme expansivemahaggatena with heartcetasā dwellingviharato having masteredabhibhuyya the worldlokaṁ having stabilizedadhiṭṭhāya mindmanasā whichye badpāpakā unskillfulakusalā notionsmānasā desireabhijjhāpi ill willbyāpādāpi aggressionsārambhāpi thesete notna will bebhavissanti.
theirTesaṁ by giving uppahānā and no longer limitedaparittañca myme mindcittaṁ will becomebhavissati limitlessappamāṇaṁ well developedsubhāvitan’ti.
for himTassa practicing in this wayevaṁpaṭipannassa meditating on it oftentabbahulavihārino in this dimensionāyatane mindcittaṁ becomes confidentpasīdati.
confidenceSampasāde beingsati nowetarahi orvā the imperturbableāneñjaṁ attainssamāpajjati by wisdompaññāya orvā is freedadhimuccati.

of the bodyKāyassa from breaking upbhedā afterparaṁ deathmaraṇā, it is possible that thisṭhānametaṁ existsvijjati thatyaṁ conducive to thattaṁsaṁvattanikaṁ consciousnessviññāṇaṁ would beassa reborn in the imperturbableāneñjūpagaṁ.
thisAyaṁ, monksbhikkhave, firstpaṭhamā suitable for attaining the imperturbableāneñjasappāyā way of practicepaṭipadā is saidakkhāyati.

furthermorePuna and alsocaparaṁ, monksbhikkhave, a noble discipleariyasāvako thusiti reflectspaṭisañcikkhati:
which‘ye andca in this lifediṭṭhadhammikā sensual pleasureskāmā, whichye andca in lives to comesamparāyikā sensual pleasureskāmā;
whichyā andca in this lifediṭṭhadhammikā sensual perceptionskāmasaññā, whichyā andca in lives to comesamparāyikā sensual perceptionskāmasaññā;
whateveryaṁ anykiñci formrūpaṁ allsabbaṁ formrūpaṁ fourcattāri andca principal statesmahābhūtāni, and of the fourcatunnañca principal statesmahābhūtānaṁ derived formupādāyarūpan’ti.
of thatTassa practicing in this wayevaṁpaṭipannassa meditating on it oftentabbahulavihārino in this dimensionāyatane mindcittaṁ becomes confidentpasīdati.
in being confidentSampasāde when there issati nowetarahi orvā the imperturbableāneñjaṁ attainssamāpajjati by wisdompaññāya orvā is freedadhimuccati.
of the bodyKāyassa from breaking upbhedā afterparaṁ deathmaraṇā, it is possible that thisṭhānametaṁ existsvijjati thatyaṁ conducivetaṁsaṁvattanikaṁ consciousnessviññāṇaṁ would beassa reborn in the imperturbableāneñjūpagaṁ.
thisAyaṁ, monksbhikkhave, seconddutiyā suitable for attaining the imperturbableāneñjasappāyā way of practicepaṭipadā is said to beakkhāyati.

furthermorePuna andcaparaṁ, monksbhikkhave, a noble discipleariyasāvako thusiti reflectspaṭisañcikkhati:
which‘ye andca in this lifediṭṭhadhammikā sensual pleasureskāmā, whichye andca in lives to comesamparāyikā sensual pleasureskāmā;
whichyā andca in this lifediṭṭhadhammikā sensual perceptionskāmasaññā, whichyā andca in lives to comesamparāyikā sensual perceptionskāmasaññā;
whichye andca in this lifediṭṭhadhammikā visionsrūpā, whichye andca in lives to comesamparāyikā visionsrūpā;
whichyā andca in this lifediṭṭhadhammikā perceptions of visionsrūpasaññā, whichyā andca in lives to comesamparāyikā perceptions of visionsrūpasaññā—
all of theseubhayametaṁ impermanentaniccaṁ.
what is impermanentYadaniccaṁ thattaṁ not worthnālaṁ approvingabhinandituṁ, not worthnālaṁ welcomingabhivadituṁ, not worthnālaṁ clinging toajjhositun’ti.
of himTassa practicing thusevaṁpaṭipannassa dwelling frequently on ittabbahulavihārino in this dimensionāyatane mindcittaṁ becomes confidentpasīdati.
in confidenceSampasāde beingsati nowetarahi orvā the imperturbableāneñjaṁ attainssamāpajjati by wisdompaññāya orvā is freedadhimuccati.
of the bodyKāyassa breakupbhedā afterparaṁ deathmaraṇā, it is possibleṭhānametaṁ existsvijjati thatyaṁ conducive to thattaṁsaṁvattanikaṁ consciousnessviññāṇaṁ would beassa reborn in the imperturbableāneñjūpagaṁ.
thisAyaṁ, monksbhikkhave, thirdtatiyā suitable for the imperturbableāneñjasappāyā way of practicepaṭipadā is saidakkhāyati.

furthermorePuna and alsocaparaṁ, monksbhikkhave, noble discipleariyasāvako thusiti reflectspaṭisañcikkhati:
which‘ye andca in this lifediṭṭhadhammikā sensual pleasureskāmā, whichye andca in lives to comesamparāyikā sensual pleasureskāmā;
whichyā andca in this lifediṭṭhadhammikā sensual perceptionskāmasaññā, whichyā andca in lives to comesamparāyikā sensual perceptionskāmasaññā;
whichye andca in this lifediṭṭhadhammikā visionsrūpā, whichye andca in lives to comesamparāyikā visionsrūpā;
whichyā andca in this lifediṭṭhadhammikā perceptions of visionsrūpasaññā, whichyā andca in lives to comesamparāyikā perceptions of visionsrūpasaññā;
whichyā andca perceptions of the imperturbableāneñjasaññā—
allsabbā perceptionssaññā.
where theseYatthetā without remainderaparisesā ceasenirujjhanti thatetaṁ peacefulsantaṁ thatetaṁ sublimepaṇītaṁ—
namelyyadidaṁ the dimension of nothingnessākiñcaññāyatanan’ti.
of oneTassa practicing in this wayevaṁpaṭipannassa meditating on it oftentabbahulavihārino in this dimensionāyatane mindcittaṁ becomes confidentpasīdati.
there being confidenceSampasāde whensati nowetarahi orvā the dimension of nothingnessākiñcaññāyatanaṁ attainssamāpajjati by wisdompaññāya orvā are freedadhimuccati.
of the bodyKāyassa with the breaking upbhedā afterparaṁ deathmaraṇā, it is possibleṭhānametaṁ existsvijjati thatyaṁ conducivetaṁsaṁvattanikaṁ consciousnessviññāṇaṁ would beassa reborn in the dimension of nothingnessākiñcaññāyatanūpagaṁ.
thisAyaṁ, monksbhikkhave, firstpaṭhamā suitable for attaining the dimension of nothingnessākiñcaññāyatanasappāyā way of practicepaṭipadā is said to beakkhāyati.

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