MN 106 Anenjasappaya Sutta: The Way to the Imperturbable
Thus have i heard.
On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammasadhamma. There the Blessed One addressed the bhikkhus thus: "Bhikkhus, sensual pleasures are impermanent, hollow, false, deceptive; they are illusory, the prattle of fools. Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come - both alike are Mara's realm, Mara's domain, Mara's bait, Mara's hunting ground. On account of them, these evil unwholesome mental states such as covetousness, ill will, and presumption arise, and they constitute an obstruction to a noble disciple in training here. "
THE IMPERTURBABLE "Therein, bhikkhus, a noble disciple considers thus: 'Sensual pleasures here and now and sensual pleasures in lives to come...constitute an obstruction to a noble disciple in training here. Suppose I were to abide with a mind abundant and exalted, having transcended the world and made a firm resolution with the mind. When I do so, there will be no more evil unwholesome mental states such as covetousness, ill will, and presumption in me, and with the abandoning of them my mind will be unlimited, immeasurable, and well developed.' When he practices in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the imperturbable now or else he decides upon perfecting wisdom. On the dissolution of the body, after death, it is possible that this consciousness of his, leading to rebirth, may pass on to rebirth in the imperturbable. This, bhikkhus, is declared to be the first way directed to the imperturbable."
"Again, bhikkhus, a noble disciple considers thus: 'There are sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come; whatever material form there is, all material form is the four great elements and the material form derived from the four great elements.' When he practices in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the imperturbable now or else he decides upon perfecting wisdom. On the dissolution of the body, after death, it is possible that this consciousness of his, leading to rebirth, may pass on to rebirth in the imperturbable. This, bhikkhus, is declared to be the second way directed to the imperturbable."
"Again, bhikkhus, a noble disciple considers thus: 'Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come - both alike are impermanent. What is impermanent is not worth delighting in, not worth welcoming, not worth holding to.' When he practices in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the imperturbable now or else he decides upon perfecting wisdom. On the dissolution of the body, after death, it is possible that this consciousness of his, leading to rebirth, may pass on to rebirth in the imperturbable. This, bhikkhus, is declared to be the third way directed to the imperturbable.
THE BASE OF NOTHINGNESS
"Again, bhikkhus, a noble disciple considers thus:'Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come, and perceptions of the imperturbable - all are perceptions. Where these perceptions cease without remainder, that is the peaceful, that is the sublime, namely, the base of nothingness.' When he practices in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the base of nothingness now or else he decides upon perfecting wisdom. On the dissolution of the body, after death, it is possible that this consciousness of his, leading to rebirth, may pass on to rebirth in the base of nothingness. This, bhikkhus, is declared to be the first way directed to the base of nothingness. "
"Again, bhikkhus, a noble disciple who has gone to the forest or to the root of a tree or to an empty hut, considers thus: 'This is void of a self or of what belongs to a self.' When he practices in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the base of nothingness now or else he decides upon perfecting wisdom. On the dissolution of the body, after death, it is possible that this consciousness of his, leading to rebirth may pass on to rebirth in the base of nothingness. This, bhikkhus, is declared to be the second way directed to the base of nothingness."
"Again, bhikkhus, a noble disciple considers thus: 'I am not anything belonging to anyone anywhere, nor is there anything belonging to me in anyone anywhere.' When he practices in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the base of nothingness now or else he decides upon perfecting wisdom. On the dissolution of the body, after death it is possible that this consciousness of his, leading to rebirth may pass on to rebirth in the base of nothingness. This, bhikkhus, is declared to be the third way directed to the base of nothingness. "
THE BASE OF NEITHER-PERCEPTION-NOR-NON-PERCEPTION
"Again, bhikkhus, a noble disciple considers thus: 'Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come, perceptions of the imperturbable, and perceptions of the base of nothingness - all are perceptions. Where these perceptions cease without remainder, that is the peaceful, that is the sublime, namely, the base of neither perception-nor-non-perception.' When he practices in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the base of neither-perception-nor-non-perception now or else he decides upon perfecting wisdom. On the dissolution of the body, after death, it is possible that this consciousness of his, leading to rebirth may pass on to rebirth in the base of neither-perception nor-non-perception. This, bhikkhus, is declared to be the way directed to the base of neither-perception-nor-non-perception."
NIBBANA
When this was said, venerable Ananda said to the Blessed One: "Venerable sir, here a bhikkhu is practicing thus: 'If it were not, it would not be mine; it will not be and it will not be mine. What exists, what has come to be, that I am abandoning.' Thus he obtains equanimity. Venerable sir, does such a bhikkhu attain Nibbana?"
Buddha: "One bhikkhu here, Ananda, might attain Nibbana, another bhikkhu here might not attain Nibbana." Ananda: "What is the cause and reason, venerable sir, why one bhikkhu here might attain Nibbana, while another bhikkhu here might not attain Nibbana?" Buddha: "Here Ananda, a bhikkhu is practicing thus: 'If it were not, it would not be mine; it will not be and it will hot be mine. What exists, what has come to be, that I am abandoning.' Thus he obtains equanimity. He delights in that equanimity, welcomes it, and remains holding to it. As he does so, his consciousness becomes dependent on it and clings to it. A bhikkhu, Ananda, who is affected by clinging does not attain Nibbana."
Ananda: "But, venerable sir, when that bhikkhu clings, what does he cling to?" Buddha: "To the base of neither-perception-nor-non-perception, Ananda." Ananda: "When that bhikkhu clings, venerable sir, it seems he clings to the best object of clinging." Buddha: "When that bhikkhu clings, Ananda, he clings to the best object of clinging; for this is the best object of clinging, namely, the base of neither-perception-nor-non-perception. Here, Ananda, a bhikkhu is practising thus: 'If it were not, it would not be mine; it will not be and it will not be mine. What exists, what has come to be, that I am abandoning.' Thus he obtains equanimity. He does not delight in that equanimity, welcome it, or remain holding to it. Since he does not do so, his consciousness does not become dependent on it and does not cling to it. A bhikkhu, Ananda, who is without clinging attains Nibbana."
Ananda: "It is wonderful, venerable sir, it is marvellous! The Blessed One, indeed, has explained to us the crossing of the flood in dependence upon one support or another. But, venerable sir, what is noble liberation?" Buddha: "Here, Ananda, a noble disciple considers thus: 'Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come, perceptions of the imperturbable, perceptions of the base of nothingness, and perceptions of the base of neither-perception-nor-non-perception - this is personality as far as personality extends. This is the Deathless, namely, the liberation of the mind through not clinging.'"
"Thus, Ananda, I have taught the way directed to the imperturbable, I have taught the way directed to the base of nothingness, I have taught the way directed to the base of neither-perception-nor-non-perception, I have taught the crossing of the flood in dependence upon one support or another, I have taught noble liberation."
"What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, Ananda. There are these roots of trees, these empty huts. Meditate, Ananda, do not delay, or else you will regret it later. This is our instruction to you."
That is what the Blessed One said. The venerable Ananda was satisfied and delighted in the Blessed One's words.
In summary, the Buddha elaborates a heierarchy of stages in the realization of Nibbana with unshakability as the initial point of entry, that is, Streamwinning. He gives us a different perspective on Nibbana in terms of attainment of unshakability, the Realm of No-thingness, the Realm of Neither-perception-nor-non-perception, Crossing the Flood, and the noble liberation.
The Blessed One addressed the bhikkhus thus: "Bhikkhus, sensual pleasures are impermanent, hollow, false, deceptive; they are illusory, the prattle of fools. Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come - both alike are Mara's realm, Mara's domain, Mara's bait, Mara's hunting ground. On account of them, these evil unwholesome mental states such as covetousness, ill will, and presumption arise, and they constitute an obstruction to a noble disciple in training here. "
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The long discourses of the Buddha (Bhikkhu Bodhi)