Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.that on one occasion the Blessed One was staying among the Kurus. Now there is a town of the Kurus called Kammāsadhamma. Tatra kho bhagavā bhikkhū āmantesi:There the Blessed One addressed the monks, “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā.“Monks, sensuality is inconstant, hollow, vain, deceptive. Māyākatametaṁ, bhikkhave, bālalāpanaṁ.It is illusory, the babble of fools. Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;Sensuality here & now; sensuality in lives to come; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—sensual perceptions here & now; sensual perceptions in lives to come: ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.
mārassesa → mārasseva (mr)both are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s range. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti.They lead to these evil, unskillful mental states: greed, ill will, & contentiousness. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.They arise for the obstruction of a disciple of the noble ones here in training.

Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati:In that case, the disciple of the noble ones considers this: ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensuality here & now; sensuality in lives to come; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—sensual perceptions here & now; sensual perceptions in lives to come: ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.Both are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s range. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti,They lead to these evil, unskillful mental states: greed, ill will, & contentiousness. teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.They arise for the obstruction of a disciple of the noble ones here in training. Yannūnāhaṁ vipulena mahaggatena cetasā vihareyyaṁ abhibhuyya lokaṁ adhiṭṭhāya manasā.What if I—overpowering the world [of the five senses] and having determined my mind—were to dwell with an awareness that was abundant & enlarged? Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṁ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti.Having done so, these evil, unskillful mental states—greed, ill will, & contentiousness—would not come into being. Tesaṁ pahānā aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan’ti.With their abandoning, my mind would become unlimited, immeasurable, & well developed.’

Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.
āneñjaṁ → ānejjaṁ (si); āṇañjaṁ (pts1ed)There being full confidence, he either attains the imperturbable now or else is committed to discernment. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the imperturbable. Ayaṁ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati.This is declared to be the first practice conducive to the imperturbable.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Then again, the disciple of the noble ones considers this: ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensuality here & now; sensuality in lives to come; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions here & now; sensual perceptions in lives to come: yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti.
rūpaṁ sabbaṁ rūpaṁ cattāri → yaṁ kiñci rūpaṁ cattāri (bj, pts1ed)Whatever is form, every form, is the four great elements or a form derived from the four great elements.’ Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.There being full confidence, he either attains the imperturbable now or else is committed to discernment. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the imperturbable. Ayaṁ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.This is declared to be the second practice conducive to the imperturbable.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Then again, the disciple of the noble ones considers this: ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensuality here & now; sensuality in lives to come; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions here & now; sensual perceptions in lives to come; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;forms here & now; forms in lives to come; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā—form-perceptions here & now; form-perceptions in lives to come: ubhayametaṁ aniccaṁ.Both are inconstant. Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti.Whatever is inconstant is not worth relishing, is not worth welcoming, is not worth remaining fastened to.’ Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.There being full confidence, he either attains the imperturbable now or else is committed to discernment. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the imperturbable. Ayaṁ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.This is declared to be the third practice conducive to the imperturbable.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Then again, the disciple of the noble ones considers this: ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensuality here & now; sensuality in lives to come; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions here & now; sensual perceptions in lives to come; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;forms here & now; forms in lives to come; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;form-perceptions here & now; form-perceptions in lives to come; yā ca āneñjasaññā—perceptions of the imperturbable: sabbā saññā.All are perceptions. Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ—Where they cease without remainder: that is peaceful, that is exquisite, yadidaṁ ākiñcaññāyatanan’ti.i.e., the dimension of nothingness.’ Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of nothingness. Ayaṁ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.This is declared to be the first practice conducive to the dimension of nothingness.

Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:Then again, the disciple of the noble ones, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: ‘suññamidaṁ attena vā attaniyena vā’ti.‘This is empty of self or of anything pertaining to self.’ Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of nothingness. Ayaṁ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.This is declared to be the second practice conducive to the dimension of nothingness.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Then again, the disciple of the noble ones considers this: ‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti.
kvacani → kvacini (bj-a, sya-all, km) | kiñcanatasmiṁ → kiñcanattasmiṁ (bj); kiñcanatasmi (?)‘I am not anyone’s anything anywhere; nor is anything of mine in anyone anywhere.’ Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.There being full confidence, he either attains the dimension of nothingness now or else is committed to discernment. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of nothingness. Ayaṁ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.This is declared to be the third practice conducive to the dimension of nothingness.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Then again, the disciple of the noble ones considers this: ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensuality here & now; sensuality in lives to come; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions here & now; sensual perceptions in lives to come; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;forms here & now; forms in lives to come; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;form-perceptions here & now; form-perceptions in lives to come; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā—perceptions of the imperturbable; perceptions of the dimension of nothingness: sabbā saññā.All are perceptions. Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ—Where they cease without remainder: That is peaceful, that is exquisite, yadidaṁ nevasaññānāsaññāyatanan’ti.i.e., the dimension of neither perception nor non-perception.’ Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṁ samāpajjati paññāya vā adhimuccati.There being full confidence, he either attains the dimension of neither perception nor non-perception now or else is committed to discernment. Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa nevasaññānāsaññāyatanūpagaṁ.With the break-up of the body, after death, it’s possible that this leading-on consciousness of his will go to the dimension of neither perception nor non-perception. Ayaṁ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti.This is declared to be the practice conducive to the dimension of neither perception nor non-perception.”

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:When this was said, Ven. Ānanda said to the Blessed One: “idha, bhante, bhikkhu evaṁ paṭipanno hoti:“There is the case, lord, where a monk, having practiced in this way— ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṁ, bhūtaṁ—taṁ pajahāmī’ti.‘It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon’— Evaṁ upekkhaṁ paṭilabhati.obtains equanimity. Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti?Now, would this monk be totally unbound, or not?”

“Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti.“A certain such monk might, Ānanda, and another might not.’

“Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti?“What is the cause, what is the reason, lord, whereby one might and another might not?”

“Idhānanda, bhikkhu evaṁ paṭipanno hoti:“There is the case, Ānanda, where a monk, having practiced in this way—(thinking) ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.‘It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon’— Evaṁ upekkhaṁ paṭilabhati.obtains equanimity. So taṁ upekkhaṁ abhinandati, abhivadati, ajjhosāya tiṭṭhati.He relishes that equanimity, welcomes it, remains fastened to it. Tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ.As he relishes that equanimity, welcomes it, remains fastened to it, his consciousness is dependent on it, is sustained by it [clings to it]. Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti.With clinging/sustenance, Ānanda, a monk is not totally unbound.”

“Kahaṁ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti?“Being sustained, lord, where is that monk sustained?”

“Nevasaññānāsaññāyatanaṁ, ānandā”ti.“The dimension of neither perception nor non-perception.”

“Upādānaseṭṭhaṁ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti?“Then, indeed, being sustained, he is sustained by the supreme sustenance.”

“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati.“Being sustained, Ānanda, he is sustained by the supreme sustenance; Upādānaseṭṭhañhetaṁ, ānanda, yadidaṁ—for this—the dimension of neither perception nor non-perception— nevasaññānāsaññāyatanaṁ.is the supreme sustenance.

Idhānanda, bhikkhu evaṁ paṭipanno hoti:There is (however) the case where a monk, having practiced in this way— ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.‘It should not be, it should not occur to me; it will not be, it will not occur to me. What is, what has come to be, that I abandon’— Evaṁ upekkhaṁ paṭilabhati.obtains equanimity. So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati.He does not relish that equanimity, does not welcome it, does not remain fastened to it. Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ.As he does not relish that equanimity, does not welcome it, does not remain fastened to it, his consciousness is not dependent on it, is not sustained by it [does not cling to it]. Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.Without clinging/sustenance, Ānanda, a monk is totally unbound.”

“Acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s amazing, lord. It’s astounding. Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā.For truly, the Blessed One has declared to us the way to cross over the flood by going from one support to the next. Katamo pana, bhante, ariyo vimokkho”ti?But what is the noble liberation?”

“Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati:“There is the case, Ānanda, where a disciple of the noble ones considers this: ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensuality here & now; sensuality in lives to come; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions here & now; sensual perceptions in lives to come; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;forms here & now; forms in lives to come; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;form-perceptions here & now; form-perceptions in lives to come; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā—perceptions of the imperturbable; perceptions of the dimension of nothingness; perceptions of the dimension of neither perception nor non-perception: esa sakkāyo yāvatā sakkāyo.That is an identity, to the extent that there is an identity. Etaṁ amataṁ yadidaṁ anupādā cittassa vimokkho.This is deathless: the liberation of the mind through lack of clinging/sustenance.’

Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho.Now, Ānanda, I have taught the practice conducive to the imperturbable. I have taught the practice conducive to the dimension of nothingness. I have taught the practice conducive to the dimension of neither perception nor non-perception. I have taught the way to cross over the flood by going from one support to the next, the noble liberation.

Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī’”ti.Over there are the roots of trees; over there, empty dwellings. Practice jhāna, Ānanda. Don’t be heedless. Don’t later fall into remorse. That is our message to you all.”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Ānanda delighted in the Blessed One’s words.

Āneñjasappāyasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.