Majjhima Nikāya 106 Āneñjasappāyasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.

The Discourse on the Path to the Imperturbable

Thus have I heard: At one time, the Blessed One was dwelling among the Kurus at a place called Kammāsadhamma.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There, the Blessed One addressed the disciples: Disciples.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Venerable Sir, the disciples replied.

Bhagavā etadavoca: “Aniccā, bhikkhave, kāmā tucchā musā mosadhammā.

The Blessed One said: Disciples, sensual pleasures are impermanent, empty, false, and deceptive.

Māyākatametaṁ, bhikkhave, bālalāpanaṁ.

They are a creation of illusion, a childish pursuit.

Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā— ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.

Both the sensual pleasures experienced in this life and those anticipated in the next life, as well as the perceptions associated with them: these all belong to Māra, they are Māras domain, Māras sustenance, Māras realm.

Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā— ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.

From these arise unwholesome mental states such as greed, ill will, and contention, which become obstacles for a noble disciple training in the path. A noble disciple reflects: Both the sensual pleasures of this life and those of the next, along with the perceptions of them: these belong to Māra. They are his domain, his sustenance, his realm.

Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti, teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.

From them arise unwholesome mental states, such as greed, ill will, and contention, which become obstacles in the training.

Yannūnāhaṁ vipulena mahaggatena cetasā vihareyyaṁ abhibhuyya lokaṁ adhiṭṭhāya manasā.

Having reflected thus, they resolve: Let me dwell with a vast, exalted mind, transcending the world through mental resolve.

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

With such a vast, exalted mind, overcoming the world through mental resolve, unwholesome mental states will not arise, and my mind will be boundless, well-developed.

Tesaṁ pahānā aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan’ti.

For one who practices in this way, the mind becomes serene.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.

With such serenity, they may either attain the Imperturbable in the present life or be inclined toward wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.

After the breakup of the body, at death, it is possible for their consciousness to be reborn in the realm of the Imperturbable.

Ayaṁ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati.

This is the first path leading to the Imperturbable.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti.

Again, a noble disciple reflects: Both the sensual pleasures of this life and the next, along with their perceptions, and all material forms, including the four great elements and material form derived from them: these are impermanent.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

For one who practices in this way, the mind becomes serene.

Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.

With such serenity, they may either attain the Imperturbable or be inclined toward wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.

After death, it is possible for their consciousness to be reborn in the realm of the Imperturbable.

Ayaṁ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.

This is the second path leading to the Imperturbable.

Puna caparaṁ, 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— ubhayametaṁ aniccaṁ.

Again, a noble disciple reflects: Both the sensual pleasures of this life and the next, along with their perceptions, and all material forms, both in this life and the next, along with their perceptions: these are all impermanent.

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

That which is impermanent is not worth delighting in, not worth approving, not worth clinging to.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

For one who practices in this way, the mind becomes serene.

Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.

With such serenity, they may either attain the Imperturbable or be inclined toward wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.

After death, it is possible for their consciousness to be reborn in the realm of the Imperturbable.

Ayaṁ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.

This is the third path leading to the Imperturbable.

Puna caparaṁ, 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 etaṁ santaṁ etaṁ paṇītaṁ— yadidaṁ ākiñcaññāyatanan’ti.

Again, a noble disciple reflects:

Both the sensual pleasures of this life and the next, along with their perceptions, all material forms, along with their perceptions, and the perception of the Imperturbable: these are all perceptions. Where all perceptions cease without remainder, that is the peaceful, that is the sublime: namely, the Dimension of Nothingness.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

For one who practices in this way, the mind becomes serene.

Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.

With such serenity, they may either attain the Dimension of Nothingness or be inclined toward wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.

After death, it is possible for their consciousness to be reborn in the Dimension of Nothingness.

Ayaṁ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

This is the first path leading to the Dimension of Nothingness.

Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti.

Again, a noble disciple, dwelling in the forest, at the foot of a tree, or in an empty dwelling, reflects: This is empty of self or anything belonging to self.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

For one who practices in this way, the mind becomes serene.

Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.

With such serenity, they may either attain the Dimension of Nothingness or be inclined toward wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.

After death, it is possible for their consciousness to be reborn in the Dimension of Nothingness.

Ayaṁ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

This is the second path leading to the Dimension of Nothingness.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti.

Again, a noble disciple reflects: I do not belong to anything anywhere, nor does anything belong to me.

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.

For one who practices in this way, the mind becomes serene.

Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.

With such serenity, they may either attain the Dimension of Nothingness or be inclined toward wisdom.

Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.

After death, it is possible for their consciousness to be reborn in the Dimension of Nothingness.

Ayaṁ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

This is the third path leading to the Dimension of Nothingness.

Puna caparaṁ, 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 etaṁ santaṁ etaṁ paṇītaṁ— yadidaṁ nevasaññānāsaññāyatanan’ti. Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati. Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṁ samāpajjati paññāya vā adhimuccati. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa nevasaññānāsaññāyatanūpagaṁ.

Again, a noble disciple reflects: Both the sensual pleasures of this life and the next, their perceptions, all material forms, their perceptions, the perception of the Imperturbable, the perception of the Dimension of Nothingness: these are all perceptions.

Ayaṁ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti. Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idha, bhante, bhikkhu evaṁ paṭipanno hoti: ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṁ, bhūtaṁ—taṁ pajahāmī’ti. Evaṁ upekkhaṁ paṭilabhati.

Where all perceptions cease without remainder, that is the peaceful, that is the sublime: namely, the Dimension of Neither Perception nor Non-Perceptions. For one who practices in this way, the mind becomes serene.

Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti? “Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti.

With such serenity, they may either attain the Dimension of Neither Perception nor Non-Perception or be inclined toward wisdom.

“Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti? “Idhānanda, bhikkhu evaṁ paṭipanno hoti: ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.

After death, it is possible for their consciousness to be reborn in the Dimension of Neither Perception nor Non-Perception.

Evaṁ upekkhaṁ paṭilabhati. So taṁ upekkhaṁ abhinandati, abhivadati, ajjhosāya tiṭṭhati.

This is the path leading to the Dimension of Neither Perception nor Non-Perception.

Tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ. Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti. “Kahaṁ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti? “Nevasaññānāsaññāyatanaṁ, ānandā”ti.

Then, Venerable Ānanda asked the Blessed One: Venerable Sir, if a disciple practices in this way, will they attain final Nibbāna or not? The Blessed One replied: Some disciples practicing in this way attain final Nibbāna, others do not.

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

What is the reason, Venerable Sir, that some attain final Nibbāna and others do not?

“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. Upādānaseṭṭhañhetaṁ, ānanda, yadidaṁ— nevasaññānāsaññāyatanaṁ. Idhānanda, bhikkhu evaṁ paṭipanno hoti: ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.

The Blessed One explained: If a disciple, practicing in this way, delights in equanimity, clings to it, and identifies with it, then their consciousness is bound to that state.

With clinging, they do not attain final Nibbāna.

Evaṁ upekkhaṁ paṭilabhati. So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ.

However, if a disciple does not delight in equanimity, does not cling to it, and does not identify with it, then their consciousness is not bound to that state. Without clinging, they attain final Nibbāna.

Anupādāno, ānanda, bhikkhu parinibbāyatī”ti. “Acchariyaṁ, bhante, abbhutaṁ, bhante. Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā.

Ānanda was amazed and said: Venerable Sir, it is marvelous and extraordinary how the Blessed One has taught the way to cross the flood, step by step.

Katamo pana, bhante, ariyo vimokkho”ti?

The Blessed One then said:

“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.

A noble disciple reflects: Both the sensual pleasures of this life and the next, their perceptions, all material forms, their perceptions, the perception of the Imperturbable, the perception of the Dimension of Nothingness, the perception of the Dimension of Neither Perception nor Non-Perception: this is identity view.

Etaṁ amataṁ yadidaṁ anupādā cittassa vimokkho.

The deathless is the liberation of the mind through non-clinging.

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

Thus, Ānanda, I have taught the paths to the Imperturbable, the Dimension of Nothingness, and the Dimension of Neither Perception nor Non-Perception.

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

I have taught how to cross the flood and the noble liberation.

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni.

These are the roots of trees, these are the empty dwellings.

Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha.

Practice do not be heedless, lest you regret it later.

Ayaṁ vo amhākaṁ anusāsanī’”ti.

This is my instruction to you.

Idamavoca bhagavā.

The Blessed One said this.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Venerable Ānanda was delighted and rejoiced in the Blessed Ones words.

Āneñjasappāyasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

Thus ends the Discourse on the Path to the Imperturbable.