MN106 — 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. There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, the disciples replied.

The Blessed One said:

Disciples, sensual pleasures are impermanent, empty, false, and deceptive. They are a creation of illusion, a childish pursuit. 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. From these arise unwholesome mental states such as covetousness, 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. From them arise unwholesome mental states, such as covetousness, ill will, and contention, which become obstacles in the training.

Having reflected thus, they resolve:

Let me dwell with a vast, exalted mind, transcending the world through mental resolve. 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.

For one who practices in this way, the mind becomes serene. With such serenity, they may either attain the Imperturbable in the present life or be inclined toward wisdom. After the breakup of the body, at death, it is possible for their consciousness to be reborn in the realm of the Imperturbable.

This is the first path leading to the Imperturbable.

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.

For one who practices in this way, the mind becomes serene. With such serenity, they may either attain the Imperturbable or be inclined toward wisdom. After death, it is possible for their consciousness to be reborn in the realm of the Imperturbable.

This is the second path leading to the Imperturbable.

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

This is the third path leading to the Imperturbable.

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.

For one who practices in this way, the mind becomes serene. With such serenity, they may either attain the Dimension of Nothingness or be inclined toward wisdom. After death, it is possible for their consciousness to be reborn in the Dimension of Nothingness.

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

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.

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

Again, a noble disciple reflects:

I do not belong to anything anywhere, nor does anything belong to me.

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

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. 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. With such serenity, they may either attain the Dimension of Neither Perception nor Non-Perception or be inclined toward wisdom. After death, it is possible for their consciousness to be reborn in the Dimension of Neither Perception nor Non-Perception.

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

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.

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

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.

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.

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.

The Blessed One then said:

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

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

These are the roots of trees, these are the empty dwellings. Meditate do not be heedless, lest you regret it later. This is my instruction to you.

The Blessed One said this. Venerable Ānanda was delighted and rejoiced in the Blessed Ones words.

Thus ends the Discourse on the Path to the Imperturbable.