True DhammaLibrary · Community
MN 106PTS MN 2.2617 min read

Conducive to the Imperturbable

Āneñjasappāyasutta

Beginning with profound meditation absorption, the Buddha goes on to deeper and deeper levels, showing how insight on this basis leads to the detaching of consciousness from any form of rebirth.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Majjhima Nikāya 106Middle Discourses 106

0.2ĀneñjasappāyasuttaConducive to the Imperturbable

1.1Evaṁ me sutaṁ—So I have heard.11.2ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.1.3Tatra kho bhagavā bhikkhū āmantesi:There the Buddha addressed the mendicants,1.4“bhikkhavo”ti.“Mendicants!”

1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Venerable sir,” they replied.1.6Bhagavā etadavoca:The Buddha said this:

2.1PTS 2.262“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā.“Mendicants, sensual pleasures are impermanent, hollow, false, and deceptive.2.2Māyākatametaṁ, bhikkhave, bālalāpanaṁ.This is made by illusion, mendicants, lamented by fools.22.3Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;Sensual pleasures in this life and in lives to come,2.4yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—sensual perceptions in this life and in lives to come;2.5ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.both of these are Māra’s dominion, Māra’s domain, Māra’s lair, and Māra’s range.2.6Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti.They conduce to bad, unskillful notions such as desire, ill will, and aggression.2.7Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.And they create an obstacle for a noble disciple training here.

3.1Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati:A noble disciple reflects on this:3.2‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensual pleasures in this life and in lives to come,3.3yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—sensual perceptions in this life and in lives to come;3.4ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.both of these are Māra’s dominion, Māra’s domain, Māra’s lair, and Māra’s range.3.5Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti,They conduce to bad, unskillful notions such as desire, ill will, and aggression.3.6teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.And they create an obstacle for a noble disciple training here.3.7Yannūnāhaṁ vipulena mahaggatena cetasā vihareyyaṁ abhibhuyya lokaṁ adhiṭṭhāya manasā.Why don’t I meditate with an abundant, expansive heart, having mastered the world and stabilized the mind?3.8Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṁ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti.Then I will have no more bad, unskillful notions such as desire, ill will, and aggression.3.9Tesaṁ pahānā aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan’ti.And by giving them up my mind, no longer limited, will become limitless and well developed.’

3.10Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing in this way and meditating on it often their mind becomes confident in this dimension.3.11Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.Being confident, they either attain the imperturbable now, or are freed by wisdom.33.12Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable.43.13Ayaṁ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati.This is said to be the first way of practice suitable for attaining the imperturbable.

4.1Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Furthermore, a noble disciple reflects:4.2‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensual pleasures in this life and in lives to come,4.3yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions in this life and in lives to come;4.4yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti.whatever form there is, all form is the four principal states, or form derived from the four principal states.’4.5Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing in this way and meditating on it often their mind becomes confident in this dimension.4.6Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.Being confident, they either attain the imperturbable now, or are freed by wisdom.4.7Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable.4.8Ayaṁ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.This is said to be the second way of practice suitable for attaining the imperturbable.

5.1PTS 2.263Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Furthermore, a noble disciple reflects:5.2‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensual pleasures in this life and in lives to come,5.3yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions in this life and in lives to come,5.4ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;visions in this life and in lives to come,55.5yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā—perceptions of visions in this life and in lives to come;5.6ubhayametaṁ aniccaṁ.all of these are impermanent.5.7Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti.And what’s impermanent is not worth approving, welcoming, or clinging to.’5.8Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing in this way and meditating on it often their mind becomes confident in this dimension.5.9Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati.Being confident, they either attain the imperturbable now, or are freed by wisdom.5.10Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable.5.11Ayaṁ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.This is said to be the third way of practice suitable for attaining the imperturbable.

6.1Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Furthermore, a noble disciple reflects:6.2‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensual pleasures in this life and in lives to come,6.3yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions in this life and in lives to come,6.4ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;visions in this life and in lives to come,6.5yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;perceptions of visions in this life and in lives to come,6.6yā ca āneñjasaññā—and perceptions of the imperturbable;6.7sabbā saññā.all are perceptions.6.8Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ—Where they cease without remainder, that is peaceful, that is sublime,6.9yadidaṁ ākiñcaññāyatanan’ti.namely the dimension of nothingness.’66.10Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing in this way and meditating on it often their mind becomes confident in this dimension.6.11Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.6.12Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness.6.13Ayaṁ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.This is said to be the first way of practice suitable for attaining the dimension of nothingness.

7.1Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:Furthermore, a noble disciple has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:7.2‘suññamidaṁ attena vā attaniyena vā’ti.‘This is empty of a self or what belongs to a self.’7.3Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing in this way and meditating on it often their mind becomes confident in this dimension.7.4Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.7.5Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness.7.6Ayaṁ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.This is said to be the second way of practice suitable for attaining the dimension of nothingness.

8.1PTS 2.264Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Furthermore, a noble disciple reflects:8.2‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti.‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’78.3Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing in this way and meditating on it often their mind becomes confident in this dimension.8.4Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.8.5Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness.8.6Ayaṁ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.This is said to be the third way of practice suitable for attaining the dimension of nothingness.

9.1Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:Furthermore, a noble disciple reflects:9.2‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensual pleasures in this life and in lives to come,9.3yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions in this life and in lives to come,9.4ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;visions in this life and in lives to come,9.5yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;perceptions of visions in this life and in lives to come,9.6yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā—perceptions of the imperturbable, and perceptions of the dimension of nothingness;9.7sabbā saññā.all are perceptions.9.8Yatthetā aparisesā nirujjhanti etaṁ santaṁ etaṁ paṇītaṁ—Where they cease without remainder, that is peaceful, that is sublime,9.9yadidaṁ nevasaññānāsaññāyatanan’ti.namely the dimension of neither perception nor non-perception.’9.10Tassa evaṁpaṭipannassa tabbahulavihārino āyatane cittaṁ pasīdati.Practicing in this way and meditating on it often their mind becomes confident in this dimension.9.11Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṁ samāpajjati paññāya vā adhimuccati.Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom.9.12Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa nevasaññānāsaññāyatanūpagaṁ.When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of neither perception nor non-perception.9.13Ayaṁ, 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.”

10.1PTS 2.265Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:When he said this, Venerable Ānanda said to the Buddha:10.2“idha, bhante, bhikkhu evaṁ paṭipanno hoti:“Sir, take a mendicant who practices like this:10.3‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṁ, bhūtaṁ—taṁ 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.’810.4Evaṁ upekkhaṁ paṭilabhati.In this way they gain equanimity.10.5Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti?Would that mendicant become extinguished or not?”

10.6“Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti.“One such mendicant might become extinguished, Ānanda, while another might not.”

10.7“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?”

10.8“Idhānanda, bhikkhu evaṁ paṭipanno hoti:“Ānanda, take a mendicant who practices like this:10.9‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ 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.’10.10Evaṁ upekkhaṁ paṭilabhati.In this way they gain equanimity.10.11So taṁ upekkhaṁ abhinandati, abhivadati, ajjhosāya tiṭṭhati.They approve, welcome, and keep clinging to that equanimity.10.12Tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ.Their consciousness has that as support and fuel for grasping.10.13Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti.A mendicant with fuel for grasping does not become extinguished.”

11.1“Kahaṁ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti?“But sir, what is that mendicant grasping?”

11.2“Nevasaññānāsaññāyatanaṁ, ānandā”ti.“The dimension of neither perception nor non-perception.”

11.3“Upādānaseṭṭhaṁ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti?“Sir, it seems that mendicant is grasping the best thing to grasp!”

11.4“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati.“Indeed, Ānanda.11.5Upādānaseṭṭhañhetaṁ, ānanda, yadidaṁ—For the best thing to grasp is11.6nevasaññānāsaññāyatanaṁ.the dimension of neither perception nor non-perception.

12.1Idhānanda, bhikkhu evaṁ paṭipanno hoti:Take a mendicant who practices like this:12.2‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ 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.’12.3Evaṁ upekkhaṁ paṭilabhati.In this way they gain equanimity.12.4So taṁ upekkhaṁ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati.They don’t approve, welcome, or keep clinging to that equanimity.12.5Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ.So their consciousness doesn’t have that as support and fuel for grasping.12.6Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.A mendicant free of grasping becomes extinguished.”

13.1PTS 2.266“Acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s incredible, sir, it’s amazing!13.2Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā.It seems the Buddha has explained to us how to cross over the flood by relying on one support or another.913.3Katamo pana, bhante, ariyo vimokkho”ti?But sir, what is noble liberation?”

13.4“Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati:“Ānanda, it’s when a noble disciple reflects like this:13.5‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;‘Sensual pleasures in this life and in lives to come,13.6yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;sensual perceptions in this life and in lives to come,13.7ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;visions in this life and in lives to come,13.8yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;perceptions of visions in this life and in lives to come,13.9yā 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;13.10esa sakkāyo yāvatā sakkāyo.that is substantial reality as far as substantial reality extends.13.11Etaṁ amataṁ yadidaṁ anupādā cittassa vimokkho.But this is freedom from death, namely the liberation of the mind by not grasping.’

14.1Iti, 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 another, and I have taught noble liberation.

15.1Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.15.2Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī’”ti.Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

15.3Idamavoca bhagavā.That is what the Buddha said.15.4Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.Satisfied, Venerable Ānanda approved what the Buddha said.

15.5Āneñjasappāyasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

Translator’s notes

  1. This sutta describes practices that lead to attaining the formless meditations: three ways to attain the “imperturbable”, three ways to continue to the dimension of nothingness, and finally a way to attain neither perception nor non-perception. One theme of the text is that deep states of absorption are supported by reflective wisdom. The sutta concludes by teaching what is beyond all these, namely not grasping.

    ↩ mn106:1.1

  2. This phrase is sometimes translated as if it was joined to the previous. However, the repeated use of bhikkhave, the shift from plural to singular, and the independent occurrence of the former portion (AN 10.46:6.5) all suggest it is a distinct sentence.

    As for bālalāpana, at SN 22.95:13.2 we find bālalāpinī in a similar context, which there follows right after the death of the physical body. This suggests that lāpinī there has the sense “lament” which is attested in Sanskrit. Bālalāpana is found at Thig 5.2:2.2 of a beautiful body; see too Ja 421:5.3. In later Sanskrit, bālalapitaṁ is used by Jayarāśi Bhaṭṭa in his Tattvopaplavasiṁha in the sense “prattle of fools”.

    ↩ mn106:2.2

  3. The Pali has paññāya vā adhimuccati (“they resolve with wisdom”). This appears to be an old confusion between adhimuccati (“resolves”) and vimuccati (“is freed”). Elsewhere in Pali we find one who is “freed by wisdom” (eg. SN 22.45:1.6) but we don’t find adhimuccati used in this way. The commentary accepts the reading adhimuccati, but explains it as referring to either the realization of arahantship or the development of the path to arahantship, which agrees with the idea of “freedom”. Finally, the Chinese parallel (MA 75 at T i 542b23) has 解, while the Tibetan parallel in Śamathadeva’s commentary on the Abhidharmakośabhāṣya (D (4094) mngon pa, ju 228a2) has rnam par grol ba, both of which appear to translate vimuccati. If this reading is accepted, it also adds greater coherence to the sutta as a whole, for after discussing the various ways to the imperturbable, the final section is devoted to the “noble liberation”, where vimokkha is a synonym of vimutti (MN 106:13.3).

    ↩ mn106:3.11

  4. Saṁvattanika means “conducive, leading to”. The state of consciousness developed in meditation leads to a rebirth in a plane where the normal level of consciousness is that of the corresponding meditation attainment. Thus if they have developed the fourth absorption, they will be reborn in a corresponding Brahmā realm.

    ↩ mn106:3.12

  5. Here rūpa is neither “matter” nor “sights” but “visions” seen in meditation.

    ↩ mn106:5.4

  6. As in MN 105:12.3, the “imperturbable” here appears to refer to the fourth absorption and first two formless attainments.

    ↩ mn106:6.9

  7. This reflection occurs three times in the Pali. At AN 4.185:7.2 it leads to the dimension of nothingness for a brahmin. It leads to the same attainment in a Buddhist context here (compare AN 5.144:7.2). At AN 3.70:3.11 it is said to be a Jain practice.

    ↩ mn106:8.2

  8. See Bodhi’s extensive discussion in his translation of SN 22.55:1.3 (Connected Discourses, vol. iii, note 75). This formula appears several times throughout the suttas, in two forms: the personal form used by non-Buddhists (“I might not be …”, eg. SN 22.81:12.8, AN 10.29:19.1), and the impersonal form as adapted by the Buddha here (“It might not be …”). The formula seems to have been shared among different sectarian groups, like the similar reflection above (MN 106:8.2). But whereas that reflection is associated with Brahmans and Jains—both classified as “eternalists”—this view is said to be that of the “annihilationists” (SN 22.81:11.10).

    ↩ mn106:10.3

  9. This passage shows how the method of attaining such states is secondary, as one might practice it well and yet still have clinging. Any of these “supports”, i.e. the various methods taught above, suffices to develop the mind, but what matters is letting go.

    “One support or another” (nissāya nissāya) appears at DN 16:4.27.2, where it means “right beside”. For the sense “support” in this context, compare Iti 107:2.3: “supporting each other … in order to cross over the flood” (aññamaññaṁ nissāya … oghassa nittharaṇatthāya).

    ↩ mn106:13.2