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āneñjā-sappāya-sutta
อาเนญชสัปปายสูตร
(๑๐๖)
The
Sutra on imperturbable comfort
Keywords:
jhāna, āneñjā-samāpatti, ñāṇa, wisdom, liberation,
enlightenment, mind, parinibbāna, kāmā-saññā,
mahābhūta,
viññāṇa, āneñjā-saññā,
ākiñcaññāyatana, nevasaññānāsaññāyatana,
upekkhā,
vimokkha, majjhima-nikāya
คำหลัก
(Thai
keywords) : ฌาน
อาเนญชสมาบัติ อากิญจัญญายตนะ
เนวสัญญานาสัญญายตนะ พระสูตร
สุตตันตปิฎก มัชฌิมนิกาย
อุปริปัณณาสก์ พระอานนท์
พระผู้มีพระภาค อุเบกขา
วิโมกข์
Translated
into English from Thai language Suttapiṭaka, vol. 6, by Burachai
Sonthayanon, Ph.D.
document
version: 1.0 August 27, 2013, B.E. 2556
จาก
พระสุตตันตปิฎก ฉบับภาษาไทย
เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์
แปลเป็นภาษาอังกฤษโดย
บุรชัย สนธยานนท์
ร่างแปลที่ ๑
Notice:
This is a first draft translation aiming to facilitate
learning and understanding of practical Buddhism among international
people. If you have comment or suggestion for
improvement / corrections, please write
to burachais@gmail.com
This
documents contains information from 2 stages of translation (i.e.
from Pali to Thai, then from Thai to English), therefore, it is
advisable that one should also look at original Pali texts of the
Buddhist Scripture (Tipitaka) for exact wording and alternative
interpretation.
Numbers
inside square brackets in front of many paragraphs indicated the
paragraph numbers in the a respective volume of the Thai Sutta
Tipitaka.
Explanations,
translation of Pali terms, alternative terms, my interpretation and
comments are given in parentheses.
āneñjāsappāyasutta
(Sutra number 106)
[80]
Thus I (Ananda) have heard:-
Once,
while the Blessed One (Buddha) stayed at a community called
Kammasadhamma of Kuru people in the Kuru land, the Blessed One called
monks for attention, “Behold Bhikku”. The monks then replied to
his call.
[81]
The Buddha has said as follows, “Well, Bhikkhu, sensuality (kāmā)
is impermanent, is void of substance, faint and disappear as norm.
These characters of kāmā have
been cheating (people),
(and if missing,
kāmā)
is talked of
by fools. Kāmā
as existed in this realm (life) and (your)
future realm, as well as
perception of sensuality (kāmā-saññā)
in this realm and a future
realm, both of these are loop traps
of Māra
(the Tempter / misguiding angel), are
territories of Māra,
are baits of Māra,
are feeding areas of Māra.
In these kāmā,
there are wicked immorals (akusala) which
occurred in the mind. They
are covetousness (abhijjā),
hatred (byāpāda),
anger, which occur after
sensualities. Their
occurrences
would endanger holy developing
followers (Ariyasāvaka,
in this case likely to mean
only the 2 lower levels of mind-developing
persons, i.e. Sotāpanna
and Sakadāgāmi)
who (still) 'study'
according to this
dhammavinaya (religion).”
[82]
“Look Bhikkhu, a developing
follower (Ariyasāvaka)
should ponder
and (rightly) see sensualities like this.
'Kāmā
as existed in this realm and the future
realm, and perception of sensuality in this realm and future realm,
both of these are loop traps
of Māra,
are territories of Māra,
are baits of Māra,
are feeding areas of Māra.
In these kāmā,
there are wicked immorals which occurred
in the mind. They
are covetousness, hatred, anger, occurring
after sensualities. Thus their arise
would endanger holy followers who (still)
study according
to this dhammavinaya (this religion). How
could 'we' gain
prosperous mega-mind (mindfulness of jhāna),
wishing a
mega-mind to cover the 'world' (i.e. both mind and body). This is
because, whenever a prosperous mega-mind
is pondered as covering the 'world', any
wicked immorals, such as covetousness,
hatred, anger, could not exist in that
(momentary) mind (streams). (And) Because of lack of those immorals,
our minds which are not small, would become the mind of limitless,
that 'we' have
been well trained.'
When (each
of) Ariyasāvaka
has
practiced, and after having
a lot of practices only, (then) his
mind would be brighten in
āyatna (sensing channel).
When (the mind) is brighten, it can (either)
access deep imperturbable
formless (non-physical
matter) meditation
(āneñjā-samāpatti),
or can delve into wisdom, while living in the present. After he dies
(later), (if he still does
not advance to become an Arahat and permanently
access Nibbāna)
the matter of (his)
consciousness (viññāṇa)
to become in any realm, that the
consciousness would access an
unshakable status would be a
possible case. Look, Bhikkhu, this is what 'We' called
a practice of having
āneñjā-samāpatti
(imperturbable formless
meditation) as comfortable (mental) abode,
in the first scenario.”
[83]
“Look Bhikkhu, there are
more. A developing
follower should
ponder and see like
this. 'Kāmā
as existed in this realm, and the future
realm, are either of partial physical
matter or wholesome physical matters, i.e. the 4 Mahābhūta
(primary elements) or matters depending on the 4 primary elements.'
When (each of)
Ariyasāvaka
has
practiced, and after having
a lot of practices only, (then) his
mind would be brighten in
āyatna (sensing channel).
When (the mind) is brighten, it can (either)
access deep imperturbable
formless meditation
(āneñjā-samāpatti),
or can delve into wisdom, while living in the present. After
he dies, the matter of (his)
consciousness (viññāṇa)
to become in any realm, that the
consciousness would access an
unshakable status would be a
possible case. Look, Bhikkhu, this is what 'We' called
a practice of having
āneñjā-samāpatti
(imperturbable formless
meditation) as comfortable abode, in the second
scenario.”
[84]
“Look Bhikkhu, there are
more. A developing
follower should
ponder and see like
this. 'Kāmā
as existed in this realm, and the future
realm, sensuality perception
(kāmā-saññā) as
existed in this realm, and the future realm, physical
body (rupa / kāya)
as existed in this realm, and the future
realm, body perception
(kāya-saññā) as
existed in this realm, and the future realm, both
cases are impermanence. Anything impermanent, those should not be
pleased with, should not be complaint for, should not be attached
to.' When (each
of) Ariyasāvaka
has
practiced, and after having
a lot of practices only, (then) his
mind would be brighten in
āyatna (sensing channel).
When (the mind) is brighten, it can (either)
access deep imperturbable
formless meditation
(āneñjā-samāpatti),
or can delve into wisdom, while living in the present. After he dies,
the matter of (his)
consciousness (viññāṇa)
to become in any realm, that the
consciousness would access an
unshakable status would be a
possible case. Look, Bhikkhu, this is what 'We' called
a practice of having
āneñjā-samāpatti
(imperturbable formless
meditation) as comfortable abode,
in the third scenario.”
[85]
“Look Bhikkhu, there are
more. A developing
follower should
ponder and see like
this. 'Kāmā
as existed in this realm and the future
realm, sensuality perception
(kāmā-saññā) as
existed in this realm and the future realm, physical
body (rupa / kāya)
as existed in this realm and the future
realm, body perception
(kāya-saññā) as
existed in this realm and the future realm,
and
āneñjā-saññā (imperturbable
perception), all saññā, would not exist
in any realm, that is ākiñcaññāyatana (the Realm of
Nothingness), which is good, (and)
is delicate.'
When (each of)
Ariyasāvaka
has
practiced, and after having
a lot of practices only, (then) his
mind would be brighten in
āyatna (sensing channel).
When (the mind) is brighten, it can (either)
access ākiñcaññāyatana,
or can delve into wisdom, while living in the present. After he dies,
the matter of (his)
consciousness (viññāṇa)
to become in ākiñcaññāyatana
realm, that would be a
possible case. Look, Bhikkhu, this is what 'We' called
a practice of having
ākiñcaññāyatana as
comfortable abode, in the first
scenario.”
[86] “Look
Bhikkhu, there are more. A
developing
follower (Ariyasāvaka)
who stayed in a forest, at a tree base, in a
vacant area without any
house (N.B. some Thai text usually translated this as 'vacant house',
which I think might be
incorrect), would ponder that this thing is free from self, is
non-self. When
(each of) Ariyasāvaka
has
practiced, and after having
a lot of practices only, (then) his
mind would be brighten in
āyatna (sensing channel).
When (the mind) is brighten, it can (either)
access ākiñcaññāyatana,
or can delve into wisdom, while living in the present.
After he dies, the matter of (his)
consciousness (viññāṇa)
to access ākiñcaññāyatana
would be a possible case.
Look, Bhikkhu, this is what 'We' called
a practice of having
ākiñcaññāyatana as
comfortable abode, in the
second scenario.”
[87] “Look
Bhikkhu, there are more. A
developing
follower (Ariyasāvaka)
thus ponder and see like
this. 'We
don't (really) exist anywhere. Even tiny components of others don't
exist in 'me' and tiny components of 'me' don't exist anywhere. In
anyone, there is no tiny components (called 'we').'
When (each of) Ariyasāvaka
has
practiced, and after having
a lot of practices only, (then) his
mind would be brighten in
āyatna (sensing channel).
When (the mind) is brighten, it can (either)
access ākiñcaññāyatana,
or can delve into wisdom, while living in the present.
After he dies, the matter of (his)
consciousness (viññāṇa)
to access ākiñcaññāyatana
would be a possible case.
Look, Bhikkhu, this is what 'We' called
a practice of having
ākiñcaññāyatana as
comfortable abode, in the third
scenario.”
[88] “Look
Bhikkhu, there are more. A
developing
follower (Ariyasāvaka)
thus ponder
and see like this. 'Kāmā
as existed in this realm, and the future
realm, sensuality perception
(kāmā-saññā) as
existed in this realm and the future realm, physical
body (rupa / kāya)
as existed in this realm and the future
realm, body perception
(kāya-saññā) as
existed in this realm and the future realm, āneñjā-
saññā, ākiñcaññāyatana,
all these would not exist in any realm,
that is nevasaññānāsaññāyatana (the
Realm of Neither Perception
nor Non-perception), which is good, is
delicate.'
When (each of)
Ariyasāvaka
has
practiced, and after having
a lot of practices only, (then) his
mind would be brighten in
āyatna (sensing channel).
When (the mind) is brighten, it can (either)
access nevasaññānāsaññāyatana
or can delve into wisdom,
while living in the present. After
he dies, the matter of (his)
consciousness (viññāṇa)
to access
nevasaññānāsaññāyatana
would be a possible case.
Look, Bhikkhu, this is what 'We' called
a practice of having
nevasaññānāsaññāyatana
as comfortable (mental) abode.”
[89] After
the Blessed One (Buddha) said
so, Ananda said to the Buddha as such. “My respectable Lord.
Bhikkhus in this vinaya who have practiced like those must have set
neutrality in the mind thinking that, 'Things
that do not exist can not become 'we'. We are going to discard what
is already present, or has been.' My
venerable Lord, would those monks reach Pariibbāna
(final release from the round of rebirth) or
not?”
The
Blessed One said, “Look,
Ananda. Some Bhikkhus would (die and) reach Parinibbāna
in the present bodies. Some would not reach Parinibbāna
in the present bodies.”
Ananda
asked, “My respectable Lord. What are the cause or factor causing
some Bhikkhus to
(die and) reach parinibbāna
in the present bodies while some
would not?”
[90] The
Buddha said, “Well, Ananda. Bhikkhus in this
vinaya who have practiced like these, certainly would reach
neutrality / equanimity (upekkhā),
specifically when thinking that things that do
not exist can not become 'we'. We are going to discard what is
already present, or has been. (Yet) they are
pleased, frequently talk of, are attached
to that neutrality. When they are pleased, frequently talked of, are
attached
to that neutrality, the minds would depend on
that neutrality, holding the
neutrality. Look Ananda, Bhikkhus who are holding
to neutrality can not access Parinibbāna.”
Ananda
asked, “My venerable Lord, then where those Bhikkhus would reach ?”
Buddha
said, “Well, Ananda. They would access the realm of
nevasaññānāsaññāyatana
(the Realm of Neither
Perception nor Non-perception).”
Ananda asked, “My venerable Lord, I would like
to know that, whenever those monks reached that realm, is the realm
considered an excellent one worth reaching?”
Buddha
said, “Well, Ananda. When those Bhikkhus are (still) holding
(it), they would reach the realm they could. That the
excellent one reachable (for them) is nevasaññānāsaññāyatana.”
[91]
“Look, Ananda, Bhikkhus in this vinaya who
have practiced like these, certainly would reach neutrality /
equanimity (upekkhā),
specifically when thinking that things that do
not exist can not become 'we'. We are going to discard what is
already present, or has been. When
they are not pleased, not
frequently talk of, not
attach to that neutrality. When they are not
pleased, not frequently
talk of, not attach to that
neutrality, the minds would not
depend on
that neutrality, not holding
on the neutrality. Look Ananda, Bhikkhus who are
not holding on
neutrality can access Parinibbāna.”
Ananda
exclaimed, “Wonderful, my Lord! It 's (almost) unbelievable! With
all these (I have listened),
the Blessed One has already
instructed us of (how to) practice
to cross the Great Ocean (the cycles of birth and death).”
“Venerable
Lord. How is the liberation (Vimokkha) of Ariya?
[92] “Look
Ananda, a developed
follower (Ariyasāvaka)
should (always) ponder
and see like this. That
Kāmā
as
existed in this realm and the future realm, sensuality
perception
(kāmā-saññā)
as
existed in this realm and the future realm, physical
body (rupa
/ kāya)
as
existed in this realm and the future realm, body
perception
(kāya-saññā)
as
existed in this realm and the future realm, āneñjā-saññā
(perception
of imperturbable concentration),
ākiñcaññāyatana-saññā
(perception
of nothingness),
nevasaññānāsaññāyatana-saññā
(perception
of neither Perception nor Non-perception),
all these sakkāya
(body's components)
as just
what they are. Immortality is liberation because of non-withholding.”
“Well,
Ananda, 'We'
have explained the practice of having comfort of imperturbable
meditation
(āneñjā-sappāya),
the
practice of having comfort of nothingness
(ākiñcaññāyatana),
the
practice of having comfort of Neither
Perception
nor Non-perception
(nevasaññānāsaññāyatana).
Because
of all these, I have explained a
practice to cross the Great Ocean, the liberation of the Noble Ones.
Well Anada, any duty for the
teacher of a religion who seeks
(truths)
to beneficially support (his students), to help them, who have used
that help, which should be acted to the students, those duties have
been done to you (by me). Look, Ananda. Over
there is
a tree base, that
is a vacant
area without a house, you (all go
separately and)
do
practice meditation (jhāna). Don't be negligent / ignorant.
Don't become
ones who will be in trouble later (because they
can't escape from sufferings).
These are the words I have always taught you.”
After
the Buddha has finished stating those wise words, Ananda was pleased
with the Buddha's teaching.
End
of āneñjāsappāyasutta
(Sutra no. 6 in the group).
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