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Medium Discourses Collection 43 – Majjhima Nikāya 43
MN 43 The Great Classification – Mahāvedallasutta
1.1
So I have heard.
Evaṁ me sutaṁ—
1.2
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
1.3
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
1.4
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:
2.1
“Reverend, they speak of ‘a witless person’.
“‘Duppañño duppañño’ti, āvuso, vuccati.
2.2
How is a witless person defined?”
Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?
2.3
“Reverend, they’re called witless because they don’t understand.
“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.
2.4
And what don’t they understand?
Kiñca nappajānāti?
2.5
They don’t understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti.
2.6
They’re called witless because they don’t understand.”
‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.
2.7
Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:
3.1
“They speak of ‘a wise person’.
“‘Paññavā paññavā’ti, āvuso, vuccati.
3.2
How is a wise person defined?”
Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?
3.3
“They’re called wise because they understand.
“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.
3.4
And what do they understand?
Kiñca pajānāti?
3.5
They understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti.
3.6
They’re called wise because they understand.”
‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.
4.1
“They speak of ‘consciousness’.
“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati.
4.2
How is consciousness defined?”
Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?
4.3
“It’s called consciousness because it cognizes.
“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.
4.4
And what does it cognize?
Kiñca vijānāti?
4.5
It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.
Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti.
4.6
It’s called consciousness because it cognizes.”
‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.
5.1
“Wisdom and consciousness—
“Yā cāvuso, paññā yañca viññāṇaṁ—
5.2
are these things mixed or separate?
ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?
5.3
And can we completely dissect them so as to describe the difference between them?”
Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?
5.4
“Wisdom and consciousness—
“Yā cāvuso, paññā yañca viññāṇaṁ—
5.5
these things are mixed, not separate.
ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
5.6
And you can never completely dissect them so as to describe the difference between them.
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.
5.7
For you understand what you cognize, and you cognize what you understand.
Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti.
5.8
That’s why these things are mixed, not separate.
Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
5.9
And you can never completely dissect them so as to describe the difference between them.”
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.
6.1
“Wisdom and consciousness—
“Yā cāvuso, paññā yañca viññāṇaṁ—
6.2
what is the difference between these things that are mixed, not separate?”
imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti?
6.3
“Yā cāvuso, paññā yañca viññāṇaṁ—
6.4
“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”
imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ.
6.5
Idaṁ nesaṁ nānākaraṇan”ti.
7.1
“They speak of this thing called ‘feeling’.
“‘Vedanā vedanā’ti, āvuso, vuccati.
7.2
How is feeling defined?”
Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti?
7.3
“It’s called feeling because it feels.
“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.
7.4
And what does it feel?
Kiñca vedeti?
7.5
It feels pleasure, pain, and neutral.
Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti.
7.6
It’s called feeling because it feels.”
‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.
8.1
“They speak of this thing called ‘perception’.
“‘Saññā saññā’ti, āvuso, vuccati.
8.2
How is perception defined?”
Kittāvatā nu kho, āvuso, saññāti vuccatī”ti?
8.3
“It’s called perception because it perceives.
“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.
8.4
And what does it perceive?
Kiñca sañjānāti?
8.5
It perceives blue, yellow, red, and white.
Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
8.6
It’s called perception because it perceives.”
‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.
9.1
“Feeling, perception, and consciousness—
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—
9.2
are these things mixed or separate?
ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?
9.3
And can we completely dissect them so as to describe the difference between them?”
Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?
9.4
“Feeling, perception, and consciousness—
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—
9.5
these things are mixed, not separate.
ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
9.6
And you can never completely dissect them so as to describe the difference between them.
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.
9.7
For you perceive what you feel, and you cognize what you perceive.
Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti.
9.8
That’s why these things are mixed, not separate.
Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā.
9.9
And you can never completely dissect them so as to describe the difference between them.”
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.
10.1
“What can be known by purified mind consciousness released from the five senses?”
“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?
10.2
“Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”
“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.
11.1
“How do you understand something that can be known?”
“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?
11.2
“You understand something that can be known with the eye of wisdom.”
“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.
12.1
“What is the purpose of wisdom?”
“Paññā panāvuso, kimatthiyā”ti?
12.2
“The purpose of wisdom is direct knowledge, complete understanding, and giving up.”
“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.
13.1
“How many conditions are there for the arising of right view?”
“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?
13.2
“There are two conditions for the arising of right view:
“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—
13.3
the words of another and proper attention.
parato ca ghoso, yoniso ca manasikāro.
13.4
These are the two conditions for the arising of right view.”
Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.
14.1
“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”
“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti?
14.2
“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.
“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca.
14.3
It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.
Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.
14.4
When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti.
15.1
“How many states of existence are there?”
“Kati panāvuso, bhavā”ti?
15.2
“Reverend, there are these three states of existence.
“Tayome, āvuso, bhavā—
15.3
Existence in the sensual realm, the realm of luminous form, and the formless realm.”
kāmabhavo, rūpabhavo, arūpabhavo”ti.
16.1
“But how is there rebirth into a new state of existence in the future?”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti?
16.2
“It’s because of sentient beings—hindered by ignorance and fettered by craving—taking pleasure in various different realms.
“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—
16.3
That’s how there is rebirth into a new state of existence in the future.”
evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti.
17.1
“But how is there no rebirth into a new state of existence in the future?”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti?
17.2
“It’s when ignorance fades away, knowledge arises, and craving ceases.
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—
17.3
That’s how there is no rebirth into a new state of existence in the future.”
evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti.
18.1
“But what, reverend, is the first absorption?”
“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti?
18.2
“Reverend, it’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati—
18.3
This is called the first absorption.”
idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.
19.1
“But how many factors does the first absorption have?”
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?
19.2
“The first absorption has five factors.
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ.
19.3
When a bhikkhu has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
19.4
That’s how the first absorption has five factors.”
Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.
20.1
“But how many factors has the first absorption given up and how many does it possess?”
“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti?
20.2
“The first absorption has given up five factors and possesses five factors.
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ.
20.3
When a bhikkhu has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up.
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti;
20.4
Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.
vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
20.5
That’s how the first absorption has given up five factors and possesses five factors.”
Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti.
21.1
“Reverend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is,
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—
21.2
the faculties of the eye, ear, nose, tongue, and body.
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
21.3
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?
21.4
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—
21.5
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
21.6
“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.
22.1
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—
22.2
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
22.3
“These five faculties depend on what to continue?”
Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?
22.4
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—
22.5
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
22.6
“These five faculties depend on life to continue.”
Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.
22.7
“But what does life depend on to continue?”
“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti?
22.8
“Life depends on warmth to continue.”
“Āyu usmaṁ paṭicca tiṭṭhatī”ti.
22.9
“But what does warmth depend on to continue?”
“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti?
22.10
“Warmth depends on life to continue.”
“Usmā āyuṁ paṭicca tiṭṭhatī”ti.
22.11
“Just now I understood you to say:
“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:
22.12
‘Life depends on warmth to continue.’
‘āyu usmaṁ paṭicca tiṭṭhatī’ti.
22.13
But I also understood you to say:
Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:
22.14
‘Warmth depends on life to continue.’
‘usmā āyuṁ paṭicca tiṭṭhatī’ti.
22.15
How then should we see the meaning of this statement?”
Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
22.16
“Well then, reverend, I shall give you a simile.
“Tena hāvuso, upamaṁ te karissāmi;
22.17
For by means of a simile some sensible people understand the meaning of what is said.
upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
22.18
Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light.
Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati;
22.19
In the same way, life depends on warmth to continue, and warmth depends on life to continue.”
evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti.
23.1
“Are the life forces the same things as the phenomena that are felt? Or are they different things?”
“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?
23.2
“The life forces are not the same things as the phenomena that are felt.
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.
23.3
For if the life forces and the phenomena that are felt were the same things, a bhikkhu who had attained the cessation of perception and feeling would not emerge from it.
Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.
23.4
But because the life forces and the phenomena that are felt are different things, a bhikkhu who has attained the cessation of perception and feeling can emerge from it.”
Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.
24.1
“How many things must this body lose before it lies forsaken, tossed aside like an insentient log?”
“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?
24.2
“This body must lose three things before it lies forsaken, tossed aside like an insentient log: vitality, warmth, and consciousness.”
“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti.
25.1
“What’s the difference between someone who has passed away and a bhikkhu who has attained the cessation of perception and feeling?”
“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti?
25.2
“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.
“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.
25.3
When a bhikkhu has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.
Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.
25.4
That’s the difference between someone who has passed away and a bhikkhu who has attained the cessation of perception and feeling.”
Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti.
26.1
“How many conditions are necessary to attain the neutral release of the heart?”
“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?
26.2
“Four conditions are necessary to attain the neutral release of the heart.
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.
26.3
Giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
26.4
These four conditions are necessary to attain the neutral release of the heart.”
Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.
27.1
“How many conditions are necessary to attain the signless release of the heart?”
“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?
27.2
“Two conditions are necessary to attain the signless release of the heart:
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—
27.3
not focusing on any signs, and focusing on the signless.
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro.
27.4
These two conditions are necessary to attain the signless release of the heart.”
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.
27.5
“How many conditions are necessary to remain in the signless release of the heart?”
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?
28.1
“Three conditions are necessary to remain in the signless release of the heart:
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—
28.2
not focusing on any signs, focusing on the signless, and a previous determination.
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.
28.3
These three conditions are necessary to remain in the signless release of the heart.”
Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.
29.1
“How many conditions are necessary to emerge from the signless release of the heart?”
“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?
29.2
“Two conditions are necessary to emerge from the signless release of the heart:
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—
29.3
focusing on all signs, and not focusing on the signless.
sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro.
29.4
These two conditions are necessary to emerge from the signless release of the heart.”
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.
29.5
“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?
30.1
“There is a way in which these things differ in both meaning and phrasing.
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca;
30.2
But there’s also a way in which they mean the same thing, and differ only in the phrasing.
atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.
31.1
And what’s the way in which these things differ in both meaning and phrasing?
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?
31.2
Firstly, a bhikkhu meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.
31.3
They meditate spreading a heart full of compassion …
Karuṇāsahagatena cetasā …pe…
31.4
They meditate spreading a heart full of rejoicing …
muditāsahagatena cetasā …
31.5
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.
31.6
This is called the limitless release of the heart.
Ayaṁ vuccatāvuso, appamāṇā cetovimutti.
32.1
And what is the release of the heart through nothingness?
Katamā cāvuso, ākiñcaññā cetovimutti?
32.2
It’s when a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.
32.3
This is called the heart’s release through nothingness.
Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.
33.1
And what is the release of the heart through emptiness?
Katamā cāvuso, suññatā cetovimutti?
33.2
It’s when a bhikkhu has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
33.3
‘This is empty of a self or what belongs to a self.’
‘suññamidaṁ attena vā attaniyena vā’ti.
33.4
This is called the release of the heart through emptiness.
Ayaṁ vuccatāvuso, suññatā cetovimutti.
34.1
And what is the signless release of the heart?
Katamā cāvuso, animittā cetovimutti?
34.2
It’s when a bhikkhu, not focusing on any signs, enters and remains in the signless samādhi of the heart.
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
34.3
This is called the signless release of the heart.
Ayaṁ vuccatāvuso, animittā cetovimutti.
34.4
This is the way in which these things differ in both meaning and phrasing.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.
35.1
And what’s the way in which they mean the same thing, and differ only in the phrasing?
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?
35.2
Greed, hate, and delusion are makers of limits.
Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo.
35.3
A bhikkhu who has ended the cravings has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
35.4
The unshakable release of the heart is said to be the best kind of limitless release of the heart.
Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
35.5
That unshakable release of the heart is empty of greed, hate, and delusion.
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
36.1
Greed is something, hate is something, and delusion is something.
Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano.
36.2
A bhikkhu who has ended the cravings has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
36.3
The unshakable release of the heart is said to be the best kind of release of the heart through nothingness.
Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
36.4
That unshakable release of the heart is empty of greed, hate, and delusion.
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
37.1
Greed, hate, and delusion are makers of signs.
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.
37.2
A bhikkhu who has ended the cravings has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
37.3
The unshakable release of the heart is said to be the best kind of signless release of the heart.
Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
37.4
That unshakable release of the heart is empty of greed, hate, and delusion.
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
37.5
This is the way in which they mean the same thing, and differ only in the phrasing.”
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
37.6
This is what Venerable Sāriputta said.
Idamavocāyasmā sāriputto.
37.7
Satisfied, Venerable Mahākoṭṭhita was happy with what Sāriputta said.
Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.
37.8
Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.