The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [415]
2. “Bhikkhus, sensual pleasures1008 are impermanent, hollow, false, deceptive; they are illusory, the prattle of fools. Sensual pleasures here and now and sensual pleasures in lives to come, [262] sensual perceptions here and now and sensual perceptions in lives to come—both alike are Māra’s realm, Māra’s domain, Māra’s bait, Māra’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)
3. “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 determination with the mind.1009 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 practises in this way and frequently abides thus, his mind acquires confidence in this base.1010 Once there is full confidence, he either attains to the imperturbable now or else he resolves [upon it] with wisdom. On the dissolution of the body, after death, it is possible that the evolving consciousness may pass on [to rebirth] in the imperturbable.1011 This, bhikkhus, is declared to be the first way directed to the imperturbable.
4. “Again, bhikkhus, a noble disciple considers thus: 1012 ‘[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 practises 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 resolves [upon it] with wisdom. On the dissolution of the body, after death, it is possible that the evolving consciousness may pass on [to rebirth] in the imperturbable. This, bhikkhus, is declared to be the second way directed to the imperturbable. [263]
5. “Again, bhikkhus, a noble disciple considers thus:1013 ‘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 practises 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 resolves [upon it] with wisdom. On the dissolution of the body, after death, it is possible that the evolving consciousness 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)
6. “Again, bhikkhus, a noble disciple considers thus:1014 ‘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 practises in this way and frequently abides thus, his mind acquires confidence