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MN 106 āneñja-sappāya: Conducive to the Imperturbable

pic for POJ


(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)

Āneñjasappāyasutta Conducive to the Imperturbable 不动行
Evaṃ me sutaṃ—​ So I have heard. 我曾这样听说。
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. 一时，佛陀住在俱卢国，近俱卢市镇名伽马萨达玛。
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the monks: 在那里，佛陀对比丘们讲：
“bhikkhavo”ti. “monks!” “比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. “Venerable sir,” they replied. “世尊！”他们回答。
Bhagavā etadavoca: The Buddha said this: 佛陀这样说：

106.0 – (Problem with 5kg sensuality cords)

“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā. “monks, sensual pleasures are impermanent, baseless, false, and deceptive, “比丘们，感官享乐是无常的、无根据的、虚假的、欺骗的，
Māyākatametaṃ, bhikkhave, bālalāpanaṃ. made by illusion, cooed over by fools. 由幻象造成，被愚人欢呼。
Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; Sensual pleasures in this life and in lives to come, 此生和未来世的感官享乐，
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā— sensual perceptions in this life and in lives to come; 此生和未来世的感官知觉；
ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. both of these are Māra’s dominion, Māra’s domain, and Māra’s territory. 这两者都是魔罗的领域、魔罗的疆域和魔罗的领地。
Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti. They conduce to bad, unskillful Dharmas such as desire, ill will, and aggression. 它们导致恶的、不善的法，如欲望、恶意和侵略。
Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. And they create an obstacle for a noble-one's-disciple training here. 它们为在此修行的圣弟子制造障碍。
Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati: A noble-one's-disciple reflects on this: 圣弟子如此反思：
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; ‘Sensual pleasures in this life and in lives to come, ‘此生和未来世的感官享乐，
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā— sensual perceptions in this life and in lives to come; 此生和未来世的感官知觉；
ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. both of these are Māra’s dominion, Māra’s domain, and Māra’s territory. 这两者都是魔罗的领域、魔罗的疆域和魔罗的领地。
Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti, They conduce to bad, unskillful Dharmas such as desire, ill will, and aggression. 它们导致恶的、不善的法，如欲望、恶意和侵略。
teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. And they create an obstacle for a noble-one's-disciple training here. 它们为在此修行的圣弟子制造障碍。

106.1 – (first way to imperturbable: with vast, exalted mind: vipulena mahaggatena cetasā)

Yannūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Why don’t I meditate with an abundant, expansive heart, having mastered the world and resolved the mind? 为什么我不以一种丰富、广阔的心来禅修，掌握了世间并解决了心意？
Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti. Then I will have no more bad, unskillful Dharmas such as desire, ill will, and aggression. 那样我就不会再有欲望、恶意和侵略等恶的、不善的法。
Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan’ti. And by giving them up my mind, no longer limited, will become limitless and well developed.’ 通过放弃它们，我的心不再受限，将变得无限和良好发展。’
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Practicing in this way and meditating on it often their mind becomes confident in this dimension. 这样修行并经常禅修，他们的心对此境界变得自信。
Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Being confident, they either attain the imperturbable now, or are freed by wisdom. 自信后，他们要么现在就证得不动法，要么通过智慧获得解脱。
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable. 当他们的身体坏灭，死后，那个朝向那个方向的意识有可能在不动法中重生。
Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati. This is said to be the first way of practice suitable for attaining the imperturbable. 这被认为是适合证得不动法的第一个修行方法。

106.2 – (second way to imperturbable: all form, rūpa, is just 4 elements)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble-one's-disciple reflects: 此外，圣弟子反思：
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; ‘Sensual pleasures in this life and in lives to come, “此生和未来世的感官享乐，
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; sensual perceptions in this life and in lives to come; 此生和未来世的感官知觉；
yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti. whatever is form, all form is the four primary elements, or form derived from the four primary elements.’ 凡是色法，所有色法都是四大元素，或由四大元素所生的色法。”
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Practicing in this way and meditating on it often their mind becomes confident in this dimension. 这样修行并经常禅修，他们的心对此境界变得自信。
Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Being confident, they either attain the imperturbable now, or are freed by wisdom. 自信后，他们要么现在就证得不动法，要么通过智慧获得解脱。
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable. 当他们的身体坏灭，死后，那个朝向那个方向的意识有可能在不动法中重生。
Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati. This is said to be the second way of practice suitable for attaining the imperturbable. 这被认为是适合证得不动法的第二个修行方法。

106.3 – (third way to imperturbable: all form, rūpa, from past present future are impermanent)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble-one's-disciple reflects: 此外，圣弟子反思：
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; ‘Sensual pleasures in this life and in lives to come, “此生和未来世的感官享乐，
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; sensual perceptions in this life and in lives to come, 此生和未来世的感官知觉，
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; material-forms in this life and in lives to come, 此生和未来世的物质形式，
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā— perceptions of material-forms in this life and in lives to come; 此生和未来世对物质形式的知觉；
ubhayametaṃ aniccaṃ. all of these are impermanent. 所有这些都是无常的。
Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositun’ti. And what’s impermanent is not worth approving, welcoming, or clinging to.’ 无常的东西不值得赞同、欢迎或执着。”
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Practicing in this way and meditating on it often their mind becomes confident in this dimension. 这样修行并经常禅修，他们的心对此境界变得自信。
Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Being confident, they either attain the imperturbable now, or are freed by wisdom. 自信后，他们要么现在就证得不动法，要么通过智慧获得解脱。
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable. 当他们的身体坏灭，死后，那个朝向那个方向的意识有可能在不动法中重生。
Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati. This is said to be the third way of practice suitable for attaining the imperturbable. 这被认为是适合证得不动法的第三个修行方法。

106.11 – (first practice to dimension of nothingness: drop all perceptions of form and lower formless dimensions)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble-one's-disciple reflects: 此外，圣弟子反思：
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; ‘Sensual pleasures in this life and in lives to come, “此生和未来世的感官享乐，
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; sensual perceptions in this life and in lives to come, 此生和未来世的感官知觉，
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; material-forms in this life and in lives to come, 此生和未来世的物质形式，
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; perceptions of material-forms in this life and in lives to come, 此生和未来世对物质形式的知觉，
yā ca āneñjasaññā— and perceptions of the imperturbable; 以及对不动法的知觉；
sabbā saññā. all are perceptions. 所有这些都是知觉。
Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ— Where [perceptions of form and perceptions of lower formless dimensions] cease without anything left over, that is peaceful, that is sublime, 当它们完全止息而无余时，那才是平静的，那才是崇高的，
yadidaṃ ākiñcaññāyatanan’ti. namely the dimension of nothingness.’ 即空无边处。”
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Practicing in this way and meditating on it often their mind becomes confident in this dimension. 这样修行并经常禅修，他们的心对此境界变得自信。
Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom. 自信后，他们要么现在就证得空无边处，要么通过智慧获得解脱。
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness. 当他们的身体坏灭，死后，那个朝向那个方向的意识有可能在空无边处中重生。
Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. This is said to be the first way of practice suitable for attaining the dimension of nothingness. 这被认为是适合证得空无边处的第一个修行方法。

106.12 – (second practice to dimension of nothingness: seeing emptiness, no self identity there)

Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: Furthermore, a noble-one's-disciple has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 此外，圣弟子已去到荒野，或树根下，或空茅屋中，并这样反思：
‘suññamidaṃ attena vā attaniyena vā’ti. ‘This is empty of a self or what belongs to a self.’ “这空无我或属于我之物。”
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Practicing in this way and meditating on it often their mind becomes confident in this dimension. 这样修行并经常禅修，他们的心对此境界变得自信。
Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom. 自信后，他们要么现在就证得空无边处，要么通过智慧获得解脱。
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness. 当他们的身体坏灭，死后，那个朝向那个方向的意识有可能在空无边处中重生。
Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. This is said to be the second way of practice suitable for attaining the dimension of nothingness. 这被认为是适合证得空无边处的第二个修行方法。

106.13 – (third practice to dimension of nothingness: seeing ‘not mine’)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble-one's-disciple reflects: 此外，圣弟子反思：
‘nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani kismiñci kiñcanaṃ natthī’ti. ‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’ “我在任何地方都不属于任何人！而且任何地方都没有任何东西属于我！”
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Practicing in this way and meditating on it often their mind becomes confident in this dimension. 这样修行并经常禅修，他们的心对此境界变得自信。
Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Being confident, they either attain the dimension of nothingness now, or are freed by wisdom. 自信后，他们要么现在就证得空无边处，要么通过智慧获得解脱。
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness. 当他们的身体坏灭，死后，那个朝向那个方向的意识有可能在空无边处中重生。
Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati. This is said to be the third way of practice suitable for attaining the dimension of nothingness. 这被认为是适合证得空无边处的第三个修行方法。

106.20 – (way to neither perception nor non perception: drop perception of nothingness dimension)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble-one's-disciple reflects: 此外，圣弟子反思：
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; ‘Sensual pleasures in this life and in lives to come, “此生和未来世的感官享乐，
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; sensual perceptions in this life and in lives to come, 此生和未来世的感官知觉，
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; material-forms in this life and in lives to come, 此生和未来世的物质形式，
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; perceptions of material-forms in this life and in lives to come, 此生和未来世对物质形式的知觉，
yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā— perceptions of the imperturbable, and perceptions of the dimension of nothingness; 对不动法的知觉，以及对空无边处的知觉；
sabbā saññā. all are perceptions. 所有这些都是知觉。
Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ— Where they cease without anything left over, that is peaceful, that is sublime, 当它们完全止息而无余时，那才是平静的，那才是崇高的，
yadidaṃ nevasaññānāsaññāyatanan’ti. namely the dimension of neither perception nor non-perception.’ 即非想非非想处。”
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Practicing in this way and meditating on it often their mind becomes confident in this dimension. 这样修行并经常禅修，他们的心对此境界变得自信。
Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom. 自信后，他们要么现在就证得非想非非想处，要么通过智慧获得解脱。
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ. When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of neither perception nor non-perception. 当他们的身体坏灭，死后，那个朝向那个方向的意识有可能在非想非非想处中重生。
Ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti. This is said to be the way of practice suitable for attaining the dimension of neither perception nor non-perception.” 这被认为是适合证得非想非非想处的修行方法。”

106.25 – (clinging to upekkha in formless dimension prevents nirvana)

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca: When he said this, Venerable Ānanda said to the Buddha: 当他说完这些话时，阿难尊者对佛陀说：
“idha, bhante, bhikkhu evaṃ paṭipanno hoti: "Sir, take a monk who practices like this: “世尊，请看一位这样修行的比丘：
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṃ, bhūtaṃ—taṃ pajahāmī’ti. ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ ‘它可能不存在，它可能不属于我。它将不存在，它将不属于我。我正在放弃现有的，已形成的。’
Evaṃ upekkhaṃ paṭilabhati. In this way they gain equanimous-observation. 这样，他们获得了舍心。
Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti? Would that monk become nirvana'd or not?” 那位比丘会证得涅槃吗？还是不会？”
“Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti. “One such monk might become nirvana'd, Ānanda, while another might not.” “这样的比丘可能证得涅槃，阿难，而另一个可能不会。”
“Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti? “What is the cause, sir, what is the reason for this?” “世尊，这是什么原因，什么理由呢？”
“Idhānanda, bhikkhu evaṃ paṭipanno hoti: “Ānanda, take a monk who practices like this: “阿难，就拿一位这样修行的比丘来说：
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ—taṃ pajahāmī’ti. ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ ‘它可能不存在，它可能不属于我。它将不存在，它将不属于我。我正在放弃现有的，已形成的。’
Evaṃ upekkhaṃ paṭilabhati. In this way they gain equanimous-observation. 这样，他们获得了舍心。
So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati. They approve, welcome, and keep clinging to that equanimous-observation. 他们赞同、欢迎并持续执着于那个舍心。
Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ. Their consciousness relies on that and grasps it. 他们的意识依赖于那个并执取它。
Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti. A monk with grasping does not become nirvana'd.” 一个有执着的比丘不会证得涅槃。”
“Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti? “But sir, what is that monk grasping?” “但是世尊，那位比丘执着的是什么呢？”
“Nevasaññānāsaññāyatanaṃ, ānandā”ti. “The dimension of neither perception nor non-perception.” “非想非非想处。”
“Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti? “Sir, it seems that monk is grasping the best thing to grasp!” “世尊，看来那位比丘执着的是最好的东西！”
“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. “Indeed, Ānanda. “确实如此，阿难。
Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ— For the best thing to grasp is 因为最好的执着是
nevasaññānāsaññāyatanaṃ. the dimension of neither perception nor non-perception. 非想非非想处。

❧

106.30 – (not clinging to upekkha in formless dimension enables nirvana)

Idhānanda, bhikkhu evaṃ paṭipanno hoti: Take a monk who practices like this: 就拿一位这样修行的比丘来说：
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ—taṃ pajahāmī’ti. ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ ‘它可能不存在，它可能不属于我。它将不存在，它将不属于我。我正在放弃现有的，已形成的。’
Evaṃ upekkhaṃ paṭilabhati. In this way they gain equanimous-observation. 这样，他们获得了舍心。
So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. They don’t approve, welcome, or keep clinging to that equanimous-observation. 他们不赞同、不欢迎、不持续执着于那个舍心。
Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ. So their consciousness doesn’t rely on that and grasp it. 所以他们的意识不依赖于那个并执取它。
Anupādāno, ānanda, bhikkhu parinibbāyatī”ti. A monk free of grasping becomes nirvana'd.” 一个没有执着的比丘会证得涅槃。”

+

106.35 – (conclusion)

“Acchariyaṃ, bhante, abbhutaṃ, bhante. “It’s incredible, sir, it’s amazing! “世尊，真是不可思议，真是令人惊叹！
Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā. The Buddha has explained to us how to cross over the flood by relying on one support or the other. 佛陀已向我们解释了如何依靠一个或另一个依靠来度过洪流。

§35.1 – (define noble liberation, ariyo vimokkho)

Katamo pana, bhante, ariyo vimokkho”ti? But sir, what is noble liberation?” 但是世尊，什么是圣者解脱呢？”
“Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati: “Ananda, it’s when a monk reflects like this: “阿难，当一位比丘这样反思时：
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; ‘Sensual pleasures in this life and in lives to come, ‘此生和未来世的感官享乐，
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; sensual perceptions in this life and in lives to come, 此生和未来世的感官知觉，
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; material-forms in this life and in lives to come, 此生和未来世的物质形式，
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; perceptions of material-forms in this life and in lives to come, 此生和未来世对物质形式的知觉，
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; 对不动法的知觉，对空无边处的知觉，对非想非非想处的知觉；

§35.2 – (identity, sak-kāya)

esa sakkāyo yāvatā sakkāyo. that is identity as far as identity extends. 那就是认同，直到认同延伸的范围。
Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho. This is the deathless, namely the liberation of the mind through not grasping. 这就是不死，即通过不执着而解脱心意。
Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or the other, and I have taught noble liberation. 所以，阿难，我已教导了适合证得不动法、空无边处和非想非非想处的修行方法。我已教导了如何依靠一个或另一个依靠来度过洪流，我也教导了圣者解脱。
Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. 出于慈悲，我已做了老师应该做的事情，即为弟子们寻求最好的。

§35.3 – (you know what to do: empty huts, trees, jhāna)

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’”ti. Here are these roots of trees, and here are these empty huts. Practice jhāna, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.” 这里是树根，这里是空茅屋。阿难，禅修吧！不要懈怠！不要以后后悔！这是我对你们的教诲。”


Idamavoca bhagavā. That is what the Buddha said. 佛陀这样说。
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. 阿难尊者满意，并对佛陀所说感到高兴。


end of section [106 – MN 106 āneñja-sappāya: Conducive to the Imperturbable]❧

Thānissaro footnotes

1. According to the commentaries, “imperturbable” denotes the fourth jhāna and the four formless attainments.
MN 66 provides partial support for this interpretation, saying that the first three jhānas are perturbable while the fourth is not, but this sutta does not include the dimension of nothingness under the term—or, apparently, any of the formless attainments higher than that.

See also: MN 66; MN 102; MN 121; MN 140; SN 22.55 Ud 3:3; Sn 5:14