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07/17/11
318 LESSON Aneñja sappaya Sutta Conducive to the Imperturbable 17 07 2011 FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWSletter to VOTE for BSP ELEPHANT to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org- Uttar Pradesh becomes “Best Performing State” in food grain production- P.M. awarded Rs. 2 crore, trophy and appreciation letter to Uttar Pradesh at New Delhi for this achievement
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318 LESSON  17
07 2011
Aneñja sappaya Sutta Conducive to the Imperturbable FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD
NEWSletter to VOTE for BSP ELEPHANT to attain Ultimate Bliss-Through
http://sarvajan.ambedkar.org- Uttar Pradesh
becomes “Best Performing State” in food grain production-
P.M. awarded
Rs. 2 crore, trophy and appreciation letter to Uttar Pradesh at New Delhi for
this achievement



Aneñja-sappaya Sutta: Conducive to the Imperturbable

I have
heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called
Kammasadhamma. There the Blessed One addressed the monks: “Monks!”

“Yes,
lord,” the monks responded.

The
Blessed One said: “Monks, sensuality is inconstant, hollow, vain,
deceptive. It is illusory, the babble of fools. Sensuality here & now;
sensuality in lives to come; sensual perceptions here & now; sensual
perceptions in lives to come: both are Mara’s realm,
Mara’s domain, Mara’s bait, Mara’s range. They lead to these evil, unskillful
mental states: greed, ill will, & contentiousness. They arise for the
obstruction of a disciple of the noble ones here in training.

“In
that case, the disciple of the noble ones considers this: ‘Sensuality here
& now; sensuality in lives to come; sensual perceptions here & now;
sensual perceptions in lives to come: both are Mara’s realm, Mara’s domain,
Mara’s bait, Mara’s range. They lead to these evil, unskillful mental states:
greed, ill will, & contentiousness. They arise for the obstruction of a
disciple of the noble ones here in training. 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? Having done so, these evil,
unskillful mental states — greed, ill will, & contentiousness — would not
come into being. With their abandoning, my mind would become unlimited,
immeasurable, & well developed.’ Practicing & frequently abiding in
this way, his mind acquires confidence in that dimension. There being full
confidence, he either attains the imperturbable[1]
now or else is committed to discernment. With the break-up of the body, after
death, it’s possible that this leading-on consciousness of his will go to the
imperturbable. This is declared to be the first practice conducive to the
imperturbable.

“Then
again, the disciple of the noble ones considers this: ‘Sensuality here &
now; sensuality in lives to come; sensual perceptions here & now; sensual
perceptions in lives to come: whatever is form, every form, is the four great
elements or a form derived from the four great elements.’ Practicing &
frequently abiding in this way, his mind acquires confidence in that dimension.
There being full confidence, he either attains the imperturbable now or else is
committed to discernment. With the break-up of the body, after death, it’s
possible that this leading-on consciousness of his will go to the
imperturbable. This is declared to be the second practice conducive to the
imperturbable.

“Then
again, the disciple of the noble ones considers this: ‘Sensuality here &
now; sensuality in lives to come; sensual perceptions here & now; sensual
perceptions in lives to come; forms here & now; forms in lives to come;
form-perceptions here & now; form-perceptions in lives to come: both are
inconstant. Whatever is inconstant is not worth relishing, is not worth
welcoming, is not worth remaining fastened to.” Practicing &
frequently abiding in this way, his mind acquires confidence in that dimension.
There being full confidence, he either attains the imperturbable now or else is
committed to discernment. With the break-up of the body, after death, it’s
possible that this leading-on consciousness of his will go to the
imperturbable. This is declared to be the third practice conducive to the
imperturbable.

“Then
again, the disciple of the noble ones considers this: ‘Sensuality here &
now; sensuality in lives to come; sensual perceptions here & now; sensual
perceptions in lives to come; forms here & now; forms in lives to come;
form-perceptions here & now; form-perceptions in lives to come; perceptions
of the imperturbable: all are perceptions. Where they cease without remainder:
that is peaceful, that is exquisite, i.e., the dimension of nothingness.’
Practicing & frequently abiding in this way, his mind acquires confidence
in that dimension. There being full confidence, he either attains the dimension
of nothingness now or else is committed to discernment. 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. This is declared to be the first
practice conducive to the dimension of nothingness.

“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: ‘This is empty of
self or of anything pertaining to self.’ Practicing & frequently abiding in
this way, his mind acquires confidence in that dimension. There being full
confidence, he either attains the dimension of nothingness now or else is
committed to discernment. 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. This is declared to be the second practice conducive to the
dimension of nothingness.

“Then
again, the disciple of the noble ones considers this: ‘I am not anyone’s
anything anywhere; nor is anything of mine in anyone anywhere.’ Practicing
& frequently abiding in this way, his mind acquires confidence in that
dimension. There being full confidence, he either attains the dimension of
nothingness now or else is committed to discernment. 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. This is declared to be the third practice
conducive to the dimension of nothingness.

“Then
again, the disciple of the noble ones considers this: ‘Sensuality here &
now; sensuality in lives to come; sensual perceptions here & now; sensual
perceptions in lives to come; forms here & now; forms in lives to come;
form-perceptions here & now; form-perceptions in lives to come; perceptions
of the imperturbable; perceptions of the dimension of nothingness: all are
perceptions. Where they cease without remainder: that is peaceful, that is
exquisite, i.e., the dimension of neither perception nor non-perception.’
Practicing & frequently abiding in this way, his mind acquires confidence
in that dimension. There being full confidence, he either attains the dimension
of neither perception nor non-perception now or else is committed to
discernment. 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. This is declared to be the practice conducive to
the dimension of neither perception nor non-perception.

When this
was said, Ven. Ananda said to the Blessed One: “There is the case, lord,
where a monk, having practiced in this way — ‘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’ — obtains equanimity. Now, would this monk be totally
unbound, or not?”

“A
certain such monk might, Ananda, and another might not.’

“What
is the cause, what is the reason, whereby one might and another might
not?”

“There
is the case, Ananda, where a monk, having practiced in this way — (thinking)
‘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’ — obtains equanimity. He
relishes that equanimity, welcomes it, remains fastened to it. As he relishes
that equanimity, welcomes it, remains fastened to it, his consciousness is
dependent on it, is sustained by it (clings to it). With clinging/sustenance,
Ananda, a monk is not totally unbound.”

“Being
sustained, where is that monk sustained?”

“The
dimension of neither perception nor non-perception.”

“Then,
indeed, being sustained, he is sustained by the supreme sustenance.”

“Being
sustained, Ananda, he is sustained by the supreme sustenance; for this —
the dimension of neither perception nor non-perception — is the supreme
sustenance. There is [however] the case where a monk, having practiced in this
way — ‘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’ — obtains
equanimity. He does not relish that equanimity, does not welcome it, does not
remain fastened to it. 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). Without clinging/sustenance,
Ananda, a monk is totally unbound.”

“It’s
amazing, lord. It’s astounding. For truly, the Blessed One has declared to us
the way to cross over the flood by going from one support to the next. But what
is the noble liberation?”

“There
is the case, Ananda, where a disciple of the noble ones considers this:
‘Sensuality here & now; sensuality in lives to come; sensual perceptions
here & now; sensual perceptions in lives to come; forms here & now;
forms in lives to come; form-perceptions here & now; form-perceptions in
lives to come; perceptions of the imperturbable; perceptions of the dimension
of nothingness; perceptions of the dimension of neither perception nor
non-perception: that is an identity, to the extent that there is an identity.
This is deathless: the liberation of the mind through lack of
clinging/sustenance.’

“Now,
Ananda, 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. Whatever a teacher should do —
seeking the welfare of his disciples, out of sympathy for them — that have I
done for you. Over there are the roots of trees; over there, empty dwellings.
Practice jhana, Ananda. Don’t be heedless. Don’t later fall into regret. This
is our message to you all.”

That is
what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed
One’s words.

Note

1.

The “imperturbable”
usually denotes the four formless attainments. In this context, though, it
means the fourth jhana and the first two formless attainments based on it: the
dimension of the infinitude of space and the dimension of the infinitude of
consciousness.

 SN
22.55

 MN 140

AN
4.123-126

 AN
4.178
.

POLITICS is SACRED with HIGHLY BEST PERFORMANCE &
MERITORIOUS GOVERNANCE of UP CM MAYAWATI JI

 

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department,
U.P.

 

Uttar Pradesh becomes “Best Performing
State” in food grain production

 

P.M. awarded Rs. 2 crore, trophy and appreciation
letter to Uttar Pradesh at New Delhi for this achievement

 

Lucknow: 16 July, 2011

 

Expressing pleasure, the Hon’ble Chief Minister of
Uttar

Pradesh Ms. Mayawati ji has congratulated the
farmers of the

State on getting the status of “Best
Performing State” in the

country in the sector of food grain production.
She said that it

was an achievement of 2.25 crore farmers’ families
of the State.

She said that U.P. had become successful in
getting this status

owing to the better law and order situation and
development

oriented atmosphere, besides various facilities
being given to the

farmers in the State by the BSP Government.

 

It may be mentioned that Uttar Pradesh is the most

populous and an agricultural state of the country.
It is the definite

opinion of the Hon’ble Chief Minister that the
development of the

State is not possible without the prosperity of
the farmers.

Therefore, she has given top-most priority to the
agricultural

sector and welfare of farmers during every regime
of BSP

Government. She initiated and implemented several
schemes

with a view to double the income of the farmers
during the

present regime, owing to which Uttar Pradesh
became successful

in getting the status of “Best Performing
State” in the sector of

food grain production in the country leaving behind
Haryana and

Punjab.

 

As a result of steps taken by the Hon’ble Chief
Minister to

double the income of the farmers, Uttar Pradesh
has achieved the

first place in the country by producing 471.38
lakh tonne food

grains in the year of 2010-11. The Hon’ble Prime
Minister Dr.

Manmohan Singh awarded Uttar Pradesh for this
achievement at

a function organised in Delhi today in which he
gave Rs. 2 crore

prize money, trophy and appreciation letter. The
Agriculture

Minister of U.P. Chaudhary Laxmi Narayan received
this award on

behalf of the
State Government.

 

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