Reference: Exploring the Words of the Buddha
This is a reformatted Sutta with comments (in color). Here is the original translation of this Sutta: The Way to the Imperturbable.
The Blessed One said:
(1) “Sensual pleasures are impermanent, hollow, false, deceptive; they are illusory, the prattle of fools.
(2) “Sensual pleasures here and now and sensual pleasures in lives to come,
(3) “Sensual perceptions here and now and sensual perceptions in lives to come –
(4) “Both alike are Mara’s realm, Mara’s domain, Mara’s bait, Mara’s hunting ground.
(5) “On account of them, these evil unwholesome mental states such as covetousness, ill will, and presumption arise,
(6) “And they constitute an obstruction to a noble disciple in training here.”
NOTE: Buddha is talking about fixation on sensual pleasures, and sensual perceptions as an aberration. A sane person shall simply move on after experiencing sensual pleasures. From then on he shall perceive them for what they are and stay away from them. He would not get fixated on them. Fixation occurs when sensations are not properly assimilated. Unassimilated sensations, such as, sensual pleasures, bring about evil unwholesome mental states, such as, covetousness, ill will, and presumption.
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(THE IMPERTURBABLE)
“A noble disciple considers thus:
… [Steps 1 – 6 above]
(7) ‘Suppose I were to abide with a mind abundant and exalted,
(8) ‘Having transcended the world and made a firm resolution with the mind.
(9) ‘When I do so, there will be no more evil unwholesome mental states such as covetousness, ill will, and presumption in me,
(10) ‘And with the abandoning of them my mind will be unlimited, immeasurable, and well developed.
(11) When he practices in this way and frequently abides thus, his mind acquires confidence in this base.
(12) Once there is full confidence, he either attains to the imperturbable now or else he decides upon perfecting wisdom.
(13) On the dissolution of the body, after death, it is possible that his consciousness may pass on to the imperturbable.
(14) This, bhikkhus, is declared to be the first way directed to the imperturbable.”
(Alternate method)
“A noble disciple considers thus:
… [Steps 2 – 3]
(15) Whatever material form [there is], all material form is the four great elements,
(16) ‘And the material form derived from the four great elements.’
… [Steps 11 – 13]
(17) This, bhikkhus, is declared to be the second way directed to the imperturbable.”
(Alternate method)
“A noble disciple considers thus:
… [Steps 2 – 3]
(18) ‘Material forms here and now and material forms in lives to come,
(19) ‘Perceptions of forms here and now and perceptions of forms in lives to come
(20) ‘Both alike are impermanent.
(21) ‘What is impermanent is not worth delighting in, not worth welcoming, not worth holding to.’
… [Steps 11 – 13]
(22) This, bhikkhus, is declared to be the third way directed to the imperturbable.”
NOTE: Here Buddha provides a method, and two alternate methods, to reach the state of imperturbable.
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(THE BASE OF NOTHINGNESS)
“A noble disciple considers thus:
… [Steps 2, 3, 18 and 19]
(23) ‘And perceptions of the imperturbable – all are perceptions.
(24) ‘Where these perceptions cease without remainder,
(25) ’That is the peaceful, that is the sublime, namely, the base of nothingness.’
(26) When he practices in this way and frequently abides thus, his mind acquires confidence in this base.
(27) Once there is full confidence, he either attains to the base of nothingness now or else he decides upon perfecting wisdom.
(28) On the dissolution of the body, after death, it is possible that his consciousness may pass on to the base of nothingness.
(29) This, bhikkhus, is declared to be the first way directed to the base of nothingness.”
(Alternate method)
“A noble disciple considers thus:
(30) ‘This is void of a self or of what belongs to a self.’
… [Steps 26 – 28]
(31) This, bhikkhus, is declared to be the second way directed to the base of nothingness.”
(Alternate method)
“A noble disciple considers thus:
(32) ‘I am not anything belonging to anyone anywhere,
(33) ‘Nor is there anything belonging to me in anyone anywhere.’
… [Steps 26 – 28]
(34) This, bhikkhus, is declared to be the third way directed to the base of nothingness.”
NOTE: The perception ceases and turns into knowledge as it gets fully assimilated. The noble disciple then reaches the base of nothingness.
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(THE BASE OF NEITHER-PERCEPTION-NOR-NON-PERCEPTION)
“A noble disciple considers thus:
… [Steps 2, 3, 18 and 19]
(35) ‘Perceptions of the imperturbable, and perceptions of the base of nothingness – all are perceptions.
(36) ‘Where these perceptions cease without remainder, that is the peaceful, that is the sublime,
(37) ‘Namely, the base of neither-perception-nor-non-perception.’
(38) When he practices in this way and frequently abides thus, his mind acquires confidence in this base.
(39) 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.
(40) On the dissolution of the body, after death, it is possible that his consciousness may pass on to the base of neither-perception-nor-non-perception.
(41) This, bhikkhus, is declared to be the way directed to the base of neither-perception-nor-non-perception.”
NOTE: When even the perception of the base of nothingness ceases, The noble disciple then reaches the base of neither-perception-nor-non-perception.
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(NIBBANA)
The venerable Ananda said to the Blessed One: ”Venerable sir,
(42) Here a bhikkhu is practicing thus:
(43) ‘If it were not, it would not be mine; it will not be and it will not be mine.
(44) ‘What exists, what has come to be, that I am abandoning.’
(45) Thus he obtains equanimity.
(46) Venerable sir, does such a bhikkhu attain Nibbana?”
The Blessed One said:
(47) “One bhikkhu here, Ananda, might attain Nibbana,
(48) Another bhikkhu here might not attain Nibbana.”
The venerable Ananda:
(49) “What is the cause and reason, venerable sir,
(50) Why one bhikkhu here might attain Nibbana,
(51) While another bhikkhu here might not attain Nibbana?”
The Blessed One:
“Here, Ananda,
… [Steps 42 – 45]
(52) He delights in that equanimity, welcomes it, and remains holding to it.
(53) As he does so, his consciousness becomes dependent on it and clings to it.
(54) A bhikkhu, Ananda, who is affected by clinging does not attain Nibbana.”
The venerable Ananda:
(55) “But, venerable sir, when that bhikkhu clings, what does he cling to?”
The Blessed One:
(56) “To the base of neither-perception-nor-non-perception, Ananda.”
The venerable Ananda:
(57) “When that bhikkhu clings, venerable sir, it seems he clings to the best [object of] clinging.”
The Blessed One:
(58) When that bhikkhu clings, Ananda, he clings to the best [object of] clinging;
(59) For this is the best [object of] clinging, namely, the base of neither-perception-nor-non-perception.
(60) Here, Ananda, a bhikkhu is practising thus:
… [Steps 42 – 45]
(61) “He does not delight in that equanimity, welcome it, or remain holding to it.
(62) Since he does not do so, his consciousness does not become dependent on it and does not cling to it.
(63) A bhikkhu, Ananda, who is without clinging attains Nibbana.”
The venerable Ananda:
(64) “It is wonderful, venerable sir, it is marvellous!
(65) The Blessed One, indeed, has explained to us the crossing of the flood in dependence upon one support or another.
(66) But, venerable sir, what is noble liberation?”
The Blessed One:
(67) “Here, Ananda, a noble disciple considers thus:
… [Steps 2, 3, 18, 19 and 35]
(68) And perceptions of the base of neither-perception-nor-non-perception –
(69) This is personality as far as personality extends.
(70) This is the Deathless, namely, the liberation of the mind through not clinging.
(71) Thus, Ananda, I have taught the way directed to the imperturbable,
(72) I have taught the way directed to the base of nothingness,
(73) I have taught the way directed to the base of neither-perception-nor-non-perception,
(74) I have taught the crossing of the flood in dependence upon one support or another,
(75) I have taught noble liberation what should be done for his disciples out of compassion by a teacher
(76) Who seeks their welfare and has compassion for them, that I have done for you, Ananda.
(77) There are these roots of trees, these empty huts. Meditate, Ananda,
(78) Do not delay, or else you will regret it later.
(79) This is our instruction to you.”
That is what the Blessed One said. The venerable Ananda was satisfied and delighted in the Blessed One’s words.
NOTE: Buddha is very precise in communicating his instructions. He wants his instructions to be followed exactly as stated.
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