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Medium Discourses Collection 43 – Majjhima Nikāya 43
MN 43 The Great Classification – Mahāvedallasutta
**Read this article “Mahāvedalla Sutta - Sañjānātī, Vijānātī, Pajānātī”.**
***New Translation with English closer to Pāli text.*** Completed Date: 26April2026
1.1
Thus have I heard.
Evaṁ me sutaṁ—
1.2
At one time the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, in the park of Anāthapiṇḍika.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
1.3
Then the venerable Mahākoṭṭhika, having emerged from his seclusion in the evening, approached the venerable Sāriputta. Having approached, he exchanged greetings with the venerable Sāriputta.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
1.4
After they had exchanged courteous and welcome talk, he sat down to one side. Seated to one side, the venerable Mahākoṭṭhika then said this to the venerable Sāriputta:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:
2.1
“Friend, one is said to be ‘weak in wisdom, weak in wisdom.’
“‘Duppañño duppañño’ti, āvuso, vuccati.
2.2
To what extent, friend, is one called ‘weak in wisdom’?”
Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?
2.3
‘He does not understand, he does not understand’ — it is for this reason, friend, that one is called ‘weak in wisdom.’
“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.
2.4
And what does one not understand?
Kiñca nappajānāti?
2.5
One does not understand:
‘This is dukkha,’
‘This is the origin of dukkha,’
‘This is the cessation of dukkha,’
‘This is the path leading to the cessation of dukkha.’
‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti.
2.6
Because one does not understand, does not understand, therefore one is called ‘weak in wisdom.’”
‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.
2.7
“Good, friend,” said the venerable Mahākoṭṭhiko, having delighted in and approved of the venerable Sāriputta’s statement, then asked the venerable Sāriputta a further question:Note001
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:
3.1
“Friend, one is said to be ‘wise, wise.’
“‘Paññavā paññavā’ti, āvuso, vuccati.
3.2
To what extent, friend, is one called ‘wise’?”
Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?
3.3
“Friend, because one understands, understands, therefore one is called ‘wise.’
“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.
3.4
And what does one understand?
Kiñca pajānāti?
3.5
One understands:
‘This is dukkha,’
‘This is the origin of dukkha,’
‘This is the cessation of dukkha,’
‘This is the path leading to the cessation of dukkha.’
‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti.
3.6
Because one understands, understands, therefore one is called ‘wise.’”
‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.
4.1
“Friend, ‘consciousness, consciousness’ is said.
“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati.
4.2
To what extent, friend, is it called ‘consciousness’?”
Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?
4.3
“Friend, because it cognizes, cognizes, therefore it is called ‘consciousness.’
“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.
4.4
And what does it cognize?
Kiñca vijānāti?
4.5
It cognizes pleasure,
it cognizes pain,
it cognizes neither-pain-nor-pleasure.
Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti.
4.6
Because it cognizes, cognizes, therefore it is called ‘consciousness.’”
‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.
5.1
“Friend, that which is wisdom and that which is consciousness—
“Yā cāvuso, paññā yañca viññāṇaṁ—
5.2
are these states conjoined or disjoined?
ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?
5.3
And is it possible, having separated them, to describe their difference?”
Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?
5.4
“Friend, wisdom and consciousness—
“Yā cāvuso, paññā yañca viññāṇaṁ—
5.5
these states are conjoined, not disjoined.
ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
5.6
And it is not possible to separate these qualities one by one and declare their difference.
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.
5.7
For what one understands, that one cognizes; and what one cognizes, that one understands.
Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti.
5.8
Therefore these states are conjoined, not disjoined,
Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
5.9
And it is not possible to separate these qualities one by one and declare their difference.”
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.
6.1
“But, friend, wisdom and consciousness—
“Yā cāvuso, paññā yañca viññāṇaṁ—
6.2
for these states that are conjoined and not disjoined—what is their distinction?”
imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti?
6.3
“Friend, wisdom and consciousness—
“Yā cāvuso, paññā yañca viññāṇaṁ—
6.4
for these states that are conjoined and not disjoined: wisdom is to be developed, consciousness is to be fully understood.
imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ.
6.5
This is their distinction.”Note002
Idaṁ nesaṁ nānākaraṇan”ti.
7.1
“Friend, ‘feeling, feeling’ is said.
“‘Vedanā vedanā’ti, āvuso, vuccati.
7.2
To what extent, friend, is it called ‘feeling’?”
Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti?
7.3
“Friend, because it feels, feels, therefore it is called ‘feeling.’
“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.
7.4
And what does it feel?
Kiñca vedeti?
7.5
It feels pleasure,
it feels pain,
it feels neither-pain-nor-pleasure.
Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti.
7.6
Because it feels, feels, therefore it is called ‘feeling.’”
‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.
8.1
“Friend, ‘perception, perception’ is said.
“‘Saññā saññā’ti, āvuso, vuccati.
8.2
To what extent, friend, is it called ‘perception’?”
Kittāvatā nu kho, āvuso, saññāti vuccatī”ti?
8.3
“Friend, because it perceives, perceives, therefore it is called ‘perception.’
“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.
8.4
And what does it perceive?
Kiñca sañjānāti?
8.5
It perceives blue,
it perceives yellow,
it perceives red,
it perceives white.
Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
8.6
Because it perceives (knowing with saññā), perceives (knowing with saññā), therefore it is called ‘perception.’” [sañjānātī = saññā + jānātī (knowing)]
‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.
9.1
“Friend, that which is feeling, perception, and consciousness—
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—
9.2
are these states conjoined or disjoined?
ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?
9.3
And is it possible, having separated them, to describe their difference?”
Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?
9.4
“Friend, feeling, perception, and consciousness—
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—
9.5
these states are conjoined, not disjoined.
ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
9.6
And it is not possible, having separated them, to describe their difference.
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.
9.7
For what one feels, that one perceives;
what one perceives, that one cognizes.
Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti.
9.8
Therefore these states are conjoined, not disjoined,
Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā.
9.9
and it is not possible to describe their difference by separating them.”Note003
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.
10.1
“Friend, with mind-consciousness purified and freed from the five faculties (senses), what is to be known (or reached)?”
“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?
10.2
“Friend, with mind-consciousness purified and freed from the five faculties (senses):
‘Infinite space’—the base of infinite space is to be known;
‘Infinite consciousness’—the base of infinite consciousness is to be known;
‘There is nothing’—the base of nothingness is to be known.”
“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.
11.1
“But, friend, by what procedure is that to-be-known known (pajānāti)?”
“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?
11.2
“Friend, what procedure is to be known is known by the eye of wisdom (paññācakkhu).”
“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.
12.1
“But, friend, for what purpose is wisdom?”
“Paññā panāvuso, kimatthiyā”ti?
12.2
“Friend, wisdom is for direct knowing, for full understanding, and for abandoning.”
“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.
13.1
“How many conditions are there, friend, for the arising of right view?”
“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?
13.2
“Friend, there are two conditions for the arising of right view:
“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—
13.3
the voice of another [a Noble Dhamma teacher] (parato ghoso),
and wise attention (yoniso manasikāra).
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
“With how many factors, friend, is right view supported so that it leads to liberation of mind and its benefits, and to liberation by wisdom and its benefits?”
“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti?
14.2
“Friend, when supported by five factors, right view leads to liberation of mind and its benefits, and to liberation by wisdom and its benefits.
“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca.
14.3
Here, right view is supported by:
virtue (sīla),
learning (suta),
discussion (sākacchā),
calm (samatha),
and insight (vipassanā).
Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.
14.4
Supported by these five factors, right view leads to liberation of mind and its benefits, and to liberation by wisdom and its benefits.”Note004
Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti.
15.1
“Friend, how many kinds of existence are there?”
“Kati panāvuso, bhavā”ti?
15.2
“Friend, there are these three kinds of existence—
“Tayome, āvuso, bhavā—
15.3
sense-sphere existence (kāmabhava),
form-sphere existence (rūpabhava),
formless-sphere existence (arūpabhava).”
kāmabhavo, rūpabhavo, arūpabhavo”ti.
16.1 How future rebirth occurs
“But, friend, how does future renewed existence come about?”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti?
16.2
“Friend, for beings hindered by ignorance and fettered by attachment, there is delighting here and there—
“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—
16.3
thus future renewed existence comes about.”
evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti.
17.1 How future rebirth does not occur
“But, friend, how does future renewed existence not come about?”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti?
17.2
“With the fading away of ignorance, with the arising (uppādā) of knowledge (vijjā), with the cessation of attachment (taṇhā)—
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—
17.3
thus future renewed existence does not come about.”
evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti.
18.1 The first jhāna
“What, friend, is the first jhāna (absorption)?”
“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti?
18.2
“Here, friend, a bhikkhu, quite secluded from sensual pleasures and from unwholesome states,
enters and dwells in the first jhāna (absorption),
which is accompanied by applied thought and sustained thought,
with rapture and pleasure born of seclusion.
“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati—
18.3
This is called the first jhāna (absorption).”Note005
idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.
19.1 Factors of the first jhāna
“Friend, how many factors does the first jhāna have?”
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?
19.2
“Friend, the first jhāna has five factors.
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ.
19.3
Here, for a bhikkhu who has entered the first jhāna, there occur:
applied thought (vitakka),
sustained thought (vicāra),
rapture (pīti),
pleasure (sukha),
and one-pointedness of mind (cittekaggatā).
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
19.4
Thus the first jhāna has five factors.”
Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.
20.1 What is abandoned and what is present
“Friend, the first jhāna—what factors has it abandoned, and what factors does it possess?”
“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti?
20.2
“Friend, the first jhāna has abandoned five factors and possesses five factors.
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ.
20.3
Here, for a bhikkhu who has entered the first jhāna:
sensual desire (kāmacchanda) is abandoned,
ill will (byāpāda) is abandoned,
sloth and torpor (thīna-middha) are abandoned,
restlessness and remorse (uddhacca-kukkucca) are abandoned,
doubt (vicikicchā) is abandoned;
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti;
20.4
and there occur:
applied thought, sustained thought, rapture, pleasure, and one-pointedness of mind.
vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
20.5
TThus the first jhāna has abandoned five factors and possesses five factors.”
Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti.
21.1 The five sense faculties
“Friend, these five (sense) faculties have different fields and different domains; they do not experience each other’s objects. That is:
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—
21.2
the eye faculty,
the ear faculty,
the nose faculty,
the tongue faculty,
the body faculty.
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
21.3
For these five faculties, having different fields and domains and not experiencing each other’s objects—what is their resort, and who experiences their objects?”
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?
21.4
“Friend, these five (sense) faculties have different fields and different domains; they do not experience each other’s objects. That is:
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—
21.5
the eye faculty,
the ear faculty,
the nose faculty,
the tongue faculty,
the body faculty.
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
21.6
These five (sense) faculties, friend, have different domains and different ranges, and they do not experience one another’s range and domain. The mind is their refuge, and the mind experiences their range and domain.Note006
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.
22.1 What the faculties depend on
“Friend, there are these five faculties, namely:
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—
22.2
the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
22.3
Upon what, friend, do these five faculties rely?”
Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?
22.4
“Friend, there are these five faculties, namely:
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—
22.5
the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
22.6
These five faculties, friend, dependent upon vitality (life-force).”
Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.
22.7
“But, friend, upon what does vitality (life-force) rely?”
“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti?
22.8
“Vitality (life-force) dependent upon heat.”
“Āyu usmaṁ paṭicca tiṭṭhatī”ti.
22.9
“But, friend, upon what does heat rely?”
“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti?
22.10
“Heat dependent upon vitality (life-force).”
“Usmā āyuṁ paṭicca tiṭṭhatī”ti.
22.11
“Just now, friend, we understand the venerable Sāriputta’s statement thus:
“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:
22.12
‘Vitality (life-force) dependent upon heat.’
‘āyu usmaṁ paṭicca tiṭṭhatī’ti.
22.13
Yet just now, friend, we also understand the venerable Sāriputta’s statement thus:
Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:
22.14
‘Heat dependent upon vitality (life-force).’
‘usmā āyuṁ paṭicca tiṭṭhatī’ti.
22.15
How then, friend, should the meaning of this statement be seen?”
Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
22.16
“Then, friend, I will give you a simile;
“Tena hāvuso, upamaṁ te karissāmi;
22.17
for by means of a simile some wise people understand the meaning of what is said.
upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
22.18
Just as, friend, in an oil lamp that is burning, the flame is evident dependent on the glow, and the glow is evident dependent on the flame;
Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati;
22.19
even so, friend, vitality relies upon heat, and heat dependent upon vitality (life-force).”
evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti.
23.1
“Friend, are those same vital formations (life-forces) the same as those feelings, or are the vital formations (life-forces) one thing and the feelings another?”
“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?
23.2
“Friend, those vital formations (life-forces) are not the same as those feelings.
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.
23.3
For if, friend, those vital formations (life-forces) were the same as those feelings, then the emergence from the cessation of perception and feeling would not be evident for a bhikkhu who has attained it.
Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.
23.4
But because, friend, the vital formations (life-forces) are one thing and the feelings another, therefore the emergence from the cessation of perception and feeling is evident for a bhikkhu who has attained it.”
Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.
24.1
“Friend, when how many qualities abandon this body, does this body then lie discarded, cast aside, like a lifeless log?”
“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?
24.2
“When, friend, three qualities abandon this body — vitality (life-force), heat, and consciousness — then this body lies discarded, cast aside, like a lifeless log.”Note007
“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti.
25.1
“Friend, what is the difference between one who is dead and 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
“Friend, for one who is dead and passed away:
bodily formations have ceased and are stilled,
verbal formations have ceased and are stilled,
mental formations have ceased and are stilled,
life has been exhausted,
heat has subsided,
the faculties are broken up.
“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.
25.3
And for a bhikkhu who has attained the cessation of perception and feeling:
bodily formations have ceased and are stilled,
verbal formations have ceased and are stilled,
mental formations have ceased and are stilled,
but life is not exhausted,
heat has not subsided,
the faculties are 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
This is the distinction between one who is dead and one who has attained cessation.”
Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti.
26.1
“Friend, how many conditions are there for the attainment of the liberation of mind that is neither painful nor pleasant?”
“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?
26.2
“Friend, there are four conditions for the attainment of the liberation of mind that is neither painful nor pleasant.
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.
26.3
Here, a bhikkhu, with the abandoning of pleasure and pain, and with the prior disappearance of joy and sorrow,
enters and dwells in the fourth jhāna,
which is neither painful nor pleasant,
and purified by equanimity and mindfulness.
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
26.4
These, friend, are the four conditions for the attainment of the neither-painful-nor-pleasant deliverance of mind.”Note008
Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.
27.1
“Friend, how many conditions are there for the attainment of the signless liberation of mind?”
“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?
27.2
“Friend, there are two conditions for the attainment of the signless liberation of mind:
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—
27.3
non-attention to all signs,
and attention to the signless element.
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro.
27.4
These, friend, are the two conditions for attainment of signless liberation of mind.”
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.
27.5
“Friend, how many conditions are there for the stability of the signless liberation of mind?”
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?
28.1
“Friend, there are three conditions for the stability of the signless liberation of mind:
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—
28.2
non-attention to all signs,
attention to the signless element,
and prior formation (pubbe abhisaṅkhāra).
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.
28.3
These are the three conditions for its stability of signless liberation of mind.”
Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.
29.1
“Friend, how many conditions are there for emerging from the signless liberation of mind?”
“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?
29.2
“Friend, there are two conditions for emerging from the signless liberation of mind:
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—
29.3
attention to all signs,
and non-attention to the signless element.
sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro.
29.4
These are the two conditions for emergence from the signless liberation of mind.”
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.
29.5
“Friend, this immeasurable liberation of mind, the liberation of mind of nothingness, the liberation of mind of emptiness, and the signless liberation of mind— are these states different in meaning and different in expression, or are they the same in meaning with only different expressions?”Note009
“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
“Friend, this immeasurable liberation of mind, the liberation of mind of nothingness, the liberation of mind of emptiness, and the signless liberation of mind—there is a way (pariyāya) in which, depending on that perspective, these states are different in meaning and different in expression;
“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
and there is also a way in which, depending on that perspective, these states are the same in meaning, differing only in expression.”
atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.
31.1
“And what, friend, is the way in which these states are different in meaning and expression?
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?
31.2
Here, a bhikkhu abides (dwells) pervading one direction with a mind imbued with loving-kindness; likewise the second, the third, and the fourth.
Thus above, below, across, everywhere, and to all as to himself, he abides pervading the entire world with a mind imbued with loving-kindness—
vast, exalted, immeasurable, free from hostility and free from 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
Likewise with compassion…
Karuṇāsahagatena cetasā …pe…
31.4
likewise with sympathetic joy…
muditāsahagatena cetasā …
31.5
He dwells pervading one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, in all respects, he dwells pervading the entire world with a mind accompanied by equanimity — expansive, exalted, measureless, without hostility, without 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 immeasurable liberation of mind.”
Ayaṁ vuccatāvuso, appamāṇā cetovimutti.
32.1
“And what, friend, is the liberation of mind of nothingness?
Katamā cāvuso, ākiñcaññā cetovimutti?
32.2
Here, a bhikkhu, having completely transcended the base of infinite consciousness, enters and dwells in the base of nothingness, perceiving ‘there is nothing.’
Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.
32.3
This is called the liberation of mind of nothingness.”
Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.
33.1
“And what, friend, is the liberation of mind of emptiness?
Katamā cāvuso, suññatā cetovimutti?
33.2
Here, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus:
Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
33.3
‘This is empty of self or of what belongs to self.’
‘suññamidaṁ attena vā attaniyena vā’ti.
33.4
This is called the liberation of mind of emptiness.”
Ayaṁ vuccatāvuso, suññatā cetovimutti.
34.1
“And what, friend, is the signless liberation of mind?
Katamā cāvuso, animittā cetovimutti?
34.2
Here, a bhikkhu, through non-attention to all signs, enters and dwells in the signless concentration of mind.
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
34.3
This is called the signless liberation of mind.”
Ayaṁ vuccatāvuso, animittā cetovimutti.
34.4
“This, friend, is the way in which, depending on the perspective, these states are different in meaning and different in expression.”Note010
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.
35.1
“And what, friend, is the way in which, depending on the perspective, these states are the same in meaning, differing only in expression?”
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?
35.2
“Friend, greed (rāga) is a maker of measurement (pamāṇakaraṇa), hatred (dosa) is a maker of measurement, delusion (moha) is a maker of measurement.
Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo.
35.3
For a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, brought to non-existence, not subject to arising in the future.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
35.4
Of all immeasurable liberations of mind, the unshakable liberation of mind is declared the highest.
Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
35.5
And that unshakable liberation of mind is empty of greed, empty of hatred, empty of delusion.”
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
36.1
“Friend, greed is a ‘something’ (kiñcana), hatred is a ‘something,’ delusion is a ‘something.’
Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano.
36.2
For the bhikkhu with taints (craving) destroyed, these are abandoned, their roots cut off, made like palm stumps, obliterated so that they are no longer subject to arising in the future.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
36.3
Friend, of all the liberations of mind that are the base of nothingness, the unshakable liberation of mind is declared to be the foremost.
Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
36.4
And that unshakable liberation of mind is empty of greed, empty of hatred, empty of delusion.”
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
37.1
“Friend, greed is a maker of signs (nimittakaraṇa), hatred is a maker of signs, delusion is a maker of signs.
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.
37.2
For the bhikkhu with taints (craving) destroyed, these are abandoned, their roots cut off, made like palm stumps, obliterated so that they are no longer subject to arising in the future.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
37.3
Friend, of all the signless liberations of mind, the unshakable liberation of mind is declared to be the foremost.
Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
37.4
And that unshakable liberation of mind is empty of greed, empty of hatred, empty of delusion.
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
37.5
This, friend, is the way in which, depending on the perspective, these states are the same in meaning, differing only in expression.”
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
37.6
Thus spoke the Venerable Sāriputta.
Idamavocāyasmā sāriputto.
37.7
The Venerable Mahākoṭṭhika, pleased, rejoiced with what Sāriputta said.Note011
Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.
37.8
The Mahāvedalla Sutta the third is completed.Summary
Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.