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66.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.
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1. THUS HAVE I HEARD.1007 On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammasadhamma.
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Tatra kho bhagavā bhikkhū āmantesi – "bhikkhavo"ti.
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There the Blessed One addressed the bhikkhus thus: "Bhikkhus."
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"Bhadante"ti te bhikkhū bhagavato paccassosuṃ.
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- "Venerable sir," they replied.
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Bhagavā etadavoca – "aniccā, bhikkhave, kāmā tucchā musā mosadhammā.
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The Blessed One said this: 2. "Bhikkhus, sensual pleasures1008 are impermanent, hollow, false, deceptive;
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Māyākatame taṃ, bhikkhave, bālalāpanaṃ.
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they are illusory, the prattle of fools.
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Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa [mārasseva (ka.)] visayo, mārassesa nivāpo, mārassesa gocaro.
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Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come - both alike are Mara's realm, Mara's domain, Mara's bait, Mara's hunting ground.
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Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti.
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On account of them, these evil unwholesome mental states such as covetousness, ill will, and presumption arise,
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Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.
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and they constitute an obstruction to a noble disciple in training here.
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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.
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3. "Therein, bhikkhus, a noble disciple considers thus: 'Sensual pleasures here and now and sensual pleasures in lives to come...
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Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti, teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.
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constitute an obstruction to a noble disciple in training here.
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Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā.
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Suppose I were to abide with a mind abundant and exalted, having transcended the world and made a firm resolution with the mind.1009
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Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti.
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When I do so, there will be no more evil unwholesome mental states such as covetousness, ill will, and presumption in me,
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Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvita'nti.
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and with the abandoning of them my mind will be unlimited, immeasurable, and well developed.'
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Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.
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When he practises in this way and frequently abides thus, his mind acquires confidence in this base.1010
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Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.
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Once there is full confidence, he either attains to the imperturbable now or else he decides upon [perfecting] wisdom. On the dissolution of the body, after death,
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Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.
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it is possible that this consciousness of his, leading [to rebirth], may pass on [to rebirth] in the imperturbable.1011
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Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati".
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This, bhikkhus, is declared to be the first way directed to the imperturbable.
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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) [( ) natthi sī. pī. potthakesu] cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa'nti.
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4. "Again, bhikkhus, a noble disciple considers thus:1012 '[There are] sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come; whatever material form [there is], all material form is the four great elements and the material form derived from the four great elements.'
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Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.
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When he practises in this way and frequently abides thus, his mind acquires confidence in this base.
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Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.
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Once there is full confidence, he either attains to the imperturbable now or else he decides upon [perfecting] wisdom. On the dissolution of the body, after death,
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Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.
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it is possible that this consciousness of his, leading [to rebirth], may pass on [to rebirth] in the imperturbable.
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Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.
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This, bhikkhus, is declared to be the second way directed to the imperturbable.
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"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.
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5. "Again, bhikkhus, a noble disciple considers thus:1013 'Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come - both alike are impermanent.
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Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositu'nti.
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What is impermanent is not worth delighting in, not worth welcoming, not worth holding to.'
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Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.
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When he practises in this way and frequently abides thus, his mind acquires confidence in this base.
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Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.
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Once there is full confidence, he either attains to the imperturbable now or else he decides upon [perfecting] wisdom. On the dissolution of the body, after death,
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Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.
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it is possible that this consciousness of his, leading [to rebirth], may pass on [to rebirth] in the imperturbable.
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Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.
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This, bhikkhus, is declared to be the third way directed to the imperturbable.
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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.
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6. "Again, bhikkhus, a noble disciple considers thus:1014 'Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come, and perceptions of the imperturbable - all are perceptions.
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Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ ākiñcaññāyatana'nti.
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Where these perceptions cease without remainder, that is the peaceful, that is the sublime, namely, the base of nothingness.'
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Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.
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When he practises in this way and frequently abides thus, his mind acquires confidence in this base.
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Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.
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Once there is full confidence, he either attains to the base of nothingness now or else he decides upon [perfecting] wisdom. On the dissolution of the body, after death,
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Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.
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it is possible that this consciousness of his, leading [to rebirth], may pass on [to rebirth] in the base of nothingness.
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Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
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This, bhikkhus, is declared to be the first way directed to the base of nothingness.
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69."Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 'suññamidaṃ attena vā attaniyena vā'ti.
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7. "Again, bhikkhus, a noble disciple, gone to the forest or to the root of a tree or to an empty hut, considers thus: 'This is void of a self or of what belongs to a self.'1015
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Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.
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When he practises in this way and frequently abides thus, his mind acquires confidence in this base.
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Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.
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Once there is full confidence, he either attains to the base of nothingness now or else he decides upon [perfecting] wisdom. On the dissolution of the body, after death,
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Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.
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it is possible that this consciousness of his, leading [to rebirth], may pass on [to rebirth] in the base of nothingness.
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Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
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This, bhikkhus, is declared to be the second way directed to the base of nothingness.
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70."Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – 'nāhaṃ kvacani [kvacini (syā. kaṃ. sī. aṭṭha.)] kassaci kiñcanatasmiṃ [kiñcanatasmi (?)], na ca mama kvacani kismiñci kiñcanaṃ natthī'ti.
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8. "Again, bhikkhus, a noble disciple considers thus: 'I am not anything belonging to anyone anywhere, nor is there anything belonging to me in anyone anywhere.'1016
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Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.
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When he practises in this way and frequently abides thus, his mind acquires confidence in this base.
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Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.
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Once there is full confidence, he either attains to the base of nothingness now or else he decides upon [perfecting] wisdom. On the dissolution of the body, after death,
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Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.
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it is possible that this consciousness of his, leading [to rebirth], may pass on [to rebirth] in the base of nothingness.
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Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
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This, bhikkhus, is declared to be the third way directed to the base of nothingness.
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"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.
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9. "Again, bhikkhus, a noble disciple considers thus: 'Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come, perceptions of the imperturbable, and perceptions of the base of nothingness - all are perceptions.
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Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ nevasaññānāsaññāyatana'nti.
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Where these perceptions cease without remainder, that is the peaceful, that is the sublime, namely, the base of neither-perception-nor-non-perception.'
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Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.
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When he practises in this way and frequently abides thus, his mind acquires confidence in this base.
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Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.
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Once there is full confidence, he either attains to the base of neither-perception-nor-non-perception now or else he decides upon [perfecting] wisdom. On the dissolution of the body, after death,
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Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ.
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it is possible that this consciousness of his, leading [to rebirth], may pass on [to rebirth] in the base of neither-perception-nor-non-perception.
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Ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī"ti.
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This, bhikkhus, is declared to be the way directed to the base of neither-perception-nor-non-perception."
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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.
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10. When this was said, the venerable Ananda said to the Blessed One: "Venerable sir, here a bhikkhu is practising thus: 'If it were not, it would not be mine; it will not be and it will not be mine. What exists, what has come to be, that I am abandoning.'1017
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Evaṃ upekkhaṃ paṭilabhati.
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Thus he obtains equanimity.1018
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Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā"ti?
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Venerable sir, does such a bhikkhu attain Nibbana?"
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"Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā"ti.
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"One bhikkhu here, Ananda, might attain Nibbana, another bhikkhu here might not attain Nibbana."
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"Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā"ti?
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"What is the cause and reason, venerable sir, why one bhikkhu here might attain Nibbana, while another bhikkhu here might not attain Nibbana?"
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"Idhānanda, bhikkhu evaṃ paṭipanno hoti – 'no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī'ti.
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"Here, Ananda, a bhikkhu is practising thus: 'If it were not, it would not be mine; it will not be and it will hot be mine. What exists, what has come to be, that I am abandoning.'
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Evaṃ upekkhaṃ paṭilabhati.
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Thus he obtains equanimity.
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So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati.
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He delights in that equanimity, welcomes it, and remains holding to it.
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Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ.
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As he does so, his consciousness becomes dependent on it and clings to it.
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Saupādāno, ānanda, bhikkhu na parinibbāyatī"ti.
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A bhikkhu, Ananda, who is affected by clinging does not attain Nibbana."
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"Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī"ti?
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11. "But, venerable sir, when that bhikkhu clings, what does he cling to?"
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"Nevasaññānāsaññāyatanaṃ, ānandā"ti.
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"To the base of neither-perception-nor-non-perception, Ananda."
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"Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī"ti?
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"When that bhikkhu clings, venerable sir, it seems he clings to the best [object of] clinging."
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"Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati.
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"When that bhikkhu clings, Ananda, he clings to the best [object of] clinging;
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Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ – nevasaññānāsaññāyatanaṃ".
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for this is the best [object of] clinging, namely, the base of neither-perception-nor-non-perception.1019
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72."Idhānanda, bhikkhu evaṃ paṭipanno hoti – 'no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī'ti.
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12. "Here, Ananda, a bhikkhu is practising thus: 'If it were not, it would not be mine; it will not be and it will not be mine. What exists, what has come to be, that I am abandoning.'
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Evaṃ upekkhaṃ paṭilabhati.
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Thus he obtains equanimity.
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So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati.
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He does not delight in that equanimity, welcome it, or remain holding to it.
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Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ.
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Since he does not do so, his consciousness does not become dependent on it and does not cling to it.
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Anupādāno, ānanda, bhikkhu parinibbāyatī"ti.
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A bhikkhu, Ananda, who is without clinging attains Nibbana."
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73."Acchariyaṃ, bhante, abbhutaṃ, bhante!
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13. "It is wonderful, venerable sir, it is marvellous!
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Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā.
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The Blessed One, indeed, has explained to us the crossing of the flood in dependence upon one support or another.1020
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Katamo pana, bhante, ariyo vimokkho"ti?
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But, venerable sir, what is noble liberation?""1021
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"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.
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"Here, Ananda, a noble disciple considers thus: 'Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come, perceptions of the imperturbable, perceptions of the base of nothingness, and perceptions of the base of neither-perception-nor-non-perception - this is personality as far as personality extends.1022
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Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho.
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This is the Deathless, namely, the liberation of the mind through not clinging.'1023
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Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho.
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14. "Thus, Ananda, I have taught the way directed to the imperturbable, I have taught the way directed to the base of nothingness, I have taught the way directed to the base of neither-perception-nor-non-perception, I have taught the crossing of the flood in dependence upon one support or another, I haye taught noble liberation.
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Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.
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15. "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, Ananda.
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Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni.
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There are these roots of trees, these empty huts.
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Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha.
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Meditate, Ananda, do not delay, or else you will regret it later.
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Ayaṃ vo amhākaṃ anusāsanī"'ti.
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This is our instruction to you."
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Idamavoca bhagavā.
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That is what the Blessed One said.
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Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
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The venerable Ananda was satisfied and delighted in the Blessed One's words.
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Āneñjasappāyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
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