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Majjhima Nikāya 43 Middle Discourses 43
Mahāvedallasutta The Great Elaboration
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Then when it was evening, the venerable Mahā Kotthita rose from meditation, and went to the venerable Sāriputta and exchanged greetings with him.Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the venerable Sāriputta:When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“‘Duppañño duppañño’ti, āvuso, vuccati. ‘“Without understanding, without understanding” is said, friend.“Reverend, they speak of ‘a witless person’.
Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti? With reference to what is that said?’How is a witless person defined?”
“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati. ‘“Does not understand, does not understand”, friend, that is why “without understanding” is said.“Reverend, they’re called witless because they don’t understand.
Kiñca nappajānāti? Does not understand what?And what don’t they understand?
‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti. Does not understand: “This is suffering”, does not understand: “This is the origin of suffering”, does not understand: “This is the cessation of suffering”, does not understand: “This is the way leading to the cessation of suffering”.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.’
‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti. “Does not understand, does not understand”, that is why “without understanding” is said.’They’re called witless because they don’t understand.”
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi: Saying ‘Good, friend’, the venerable Mahā Kotthita delighted in the venerable Sāriputta’s words, and after agreeing, he asked him a further question:Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:
“‘Paññavā paññavā’ti, āvuso, vuccati. ‘“Possessed of understanding, possessed of understanding” is said, friend.“They speak of ‘a wise person’.
Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti? With reference to what is that said?’How is a wise person defined?”
“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati. ‘“Understands, understands”, friend, that is why “possessed of understanding” is said.“They’re called wise because they understand.
Kiñca pajānāti? Understands what?And what do they understand?
‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti. Understands: “This is suffering”, understands: “This is the origin of suffering”, understands: “This is the cessation of suffering”, understands: “This is the way leading to the cessation of suffering”.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.’
‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti. “Understands, understands”, that is why “possessed of understanding” is said.’They’re called wise because they understand.”
“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati. ‘“Consciousness, consciousness” is said, friend.“They speak of ‘consciousness’.
Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti? With reference to what is “consciousness” said?’How is consciousness defined?”
“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati. ‘“Cognizes, cognizes”, friend, that is why “consciousness” is said.“It’s called consciousness because it cognizes.
Kiñca vijānāti? Cognizes what?And what does it cognize?
Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. Cognizes: “(This is) pleasant”, cognizes: “(This is) painful”, cognizes: “(This is) neither-painful-nor-pleasant”.It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.
‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti. “Cognizes, cognizes,” that is why “consciousness” is said.’It’s called consciousness because it cognizes.”
“Yā cāvuso, paññā yañca viññāṇaṁ—‘This understanding and this consciousness, friend—“Wisdom and consciousness—
ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? are these dhammas conjoined or disjoined?are these things mixed or separate?
Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? And is it possible to separate each from each in order to describe the difference between them?’And can we completely disentangle them so as to describe the difference between them?”
“Yā cāvuso, paññā yañca viññāṇaṁ—‘This understanding and this consciousness, friend—“Wisdom and consciousness—
ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. these dhammas are conjoined, not disjoined,these things are mixed, not separate.
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. and it is impossible to separate each from each in order to describe the difference between them.And you can never completely disentangle them so as to describe the difference between them.
Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. For what one understands, that one cognizes, and what one cognizes, that one understands.For you understand what you cognize, and you cognize what you understand.
Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. That is why these dhammas are conjoined, not disjoined,That’s why these things are mixed, not separate.
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. and why it is impossible to separate each from each in order to describe the difference between them.’And you can never completely disentangle them so as to describe the difference between them.”
“Yā cāvuso, paññā yañca viññāṇaṁ—‘This understanding and this consciousness, friend, that are conjoined, not disjoined—“Wisdom and consciousness—
imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti? what is the difference between them?’what is the difference between these things that are mixed, not separate?”
“Yā cāvuso, paññā yañca viññāṇaṁ—‘This understanding and this consciousness, friend, that are conjoined, not disjoined—
imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ. the difference between them is this: understanding can be developed,[^1] while consciousness can be fully known.“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”
Idaṁ nesaṁ nānākaraṇan”ti. That is the difference between them.’
“‘Vedanā vedanā’ti, āvuso, vuccati. ‘“Feeling, feeling” is said, friend.“They speak of this thing called ‘feeling’.
Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti? With reference to what is that said?’How is feeling defined?”
“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati. ‘“Feels, feels”, friend, that is why “feeling” is said.“It’s called feeling because it feels.
Kiñca vedeti? Feels what?And what does it feel?
Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. Feels pleasure and feels pain and feels neither-pain-nor-pleasure.It feels pleasure, pain, and neutral.
‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti. “Feels, feels”, that is why “feeling” is said.’It’s called feeling because it feels.”
“‘Saññā saññā’ti, āvuso, vuccati. ‘“Perception, perception”, is said, friend.“They speak of this thing called ‘perception’.
Kittāvatā nu kho, āvuso, saññāti vuccatī”ti? With reference to what is “perception” said?’How is perception defined?”
“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati. ‘“Perceives, perceives”, friend, that is why “perception” is said.“It’s called perception because it perceives.
Kiñca sañjānāti? Perceives what?And what does it perceive?
Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Perceives blue and perceives yellow and perceives red and perceives white.It perceives blue, yellow, red, and white.
‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti. “Perceives, perceives”, that is why “perception” is said.’It’s called perception because it perceives.”
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—‘This feeling and this perception and this consciousness, friend—“Feeling, perception, and consciousness—
ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? are these dhammas conjoined or disjoined?are these things mixed or separate?
Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? And is it possible to separate each from each in order to describe the difference between them?’And can we completely disentangle them so as to describe the difference between them?”
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—‘This feeling and this perception and this consciousness, friend—“Feeling, perception, and consciousness—
ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. these dhammas are conjoined, not disjoined,these things are mixed, not separate.
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. and it is impossible to separate each from each in order to describe the difference between them.And you can never completely disentangle them so as to describe the difference between them.
Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti. For what one feels, that one perceives, and what one perceives, that one cognizes.For you perceive what you feel, and you cognize what you perceive.
Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. That is why these dhammas are conjoined, not disjoined,That’s why these things are mixed, not separate.
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. and why it is impossible to separate each from each in order to describe the difference between them.’And you can never completely disentangle them so as to describe the difference between them.”
“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti? ‘Friend, what can be known by pure mind-consciousness disjoined from the five faculties?’“What can be known by purified mind consciousness released from the five senses?”
“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti. ‘Friend, by pure mind-consciousness disjoined from the five faculties, the base consisting of infinite space can be known thus: “Infinite space”; the base consisting of infinite consciousness can be known thus: “Infinite consciousness”; and the base consisting of nothingness can be known thus: “There is nothing at all”.’“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.”
“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti? ‘Friend, with what does one understand a knowable dhamma?’“How do you understand something that can be known?”
“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti. ‘A knowable dhamma, friend, one understands with the eye of understanding.’“You understand something that can be known with the eye of wisdom.”
“Paññā panāvuso, kimatthiyā”ti? ‘Friend, what does understanding have for its purpose?’“What is the goal of wisdom?”
“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti. ‘Understanding, friend, has direct-knowledge for its purpose,[^2] it has full-knowledge for its purpose, and it has abandoning for its purpose.’“The goal of wisdom is direct knowledge, complete understanding, and giving up.”
“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti? ‘Friend, how many conditions are there for the arising of right view?’“How many conditions are there for the arising of right view?”
“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—‘Friend, there are two conditions for the arising of right view:“There are two conditions for the arising of right view:
parato ca ghoso, yoniso ca manasikāro. another’s voice and wise attention.the voice of another and rational application of mind.
Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti. These are the two conditions for the arising of right view.’These are the two conditions for the arising of right view.”
“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti? ‘Friend, how many factors is right view assisted by when it has deliverance of the heart for its fruit, deliverance of the heart for its benefit, and has the deliverance by understanding for its fruit, the deliverance by understanding for its benefit?’“When right view is supported by how many factors does it have 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. ‘Friend, right view is assisted by five factors when it has the deliverance of the heart for its fruit, the deliverance of the heart for its benefit, the deliverance by understanding for its fruit, the deliverance by understanding for its benefit.“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.
Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Here right view is assisted by virtue, by learning, by converse, by peace and by insight.It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.
Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti. Right view assisted by these five factors has the deliverance of the heart for its fruit, the deliverance of the heart for its benefit, the deliverance by understanding for its fruit, the deliverance by understanding for its benefit.’When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
“Kati panāvuso, bhavā”ti? ‘Friend, how many kinds of being are there?’“How many states of existence are there?”
“Tayome, āvuso, bhavā—‘There are these three kinds of being, friend:“Reverend, there are these three states of existence.
kāmabhavo, rūpabhavo, arūpabhavo”ti. being with sensual desire, being with form and being without form.’Existence in the sensual realm, the realm of luminous form, and the formless realm.”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti? ‘Friend, how is renewed being in the future generated?’“But how is there regeneration into a new state of existence in the future?”
“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—‘Friend, renewed being in the future is generated for beings who, shut in by ignorance and fettered by craving, delight in this and that—“It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land.
evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti. that is how renewed being in the future is generated.’That’s how there is regeneration into a new state of existence in the future.”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti? ‘Friend, how is renewed being in the future not generated?’“But how is there no regeneration into a new state of existence in the future?”
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—‘Friend, with the fading of ignorance, with the arising of true knowledge, and with the cessation of craving—“It’s when ignorance fades away, knowledge arises, and craving ceases.
evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti. that is how renewed being in the future is not generated.’That’s how there is no regeneration into a new state of existence in the future.”
“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti? ‘Friend, what is the first jhāna?’“But what, reverend, is the first absorption?”
“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati—‘Here, friend, quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion—“Reverend, it’s when a mendicant, 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.
idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti. this is called the first jhāna.’This is called the first absorption.”
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti? ‘Friend, how many factors has the first jhāna?’“But how many factors does the first absorption have?”
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. ‘Friend, the first jhāna has five factors.“The first absorption has five factors.
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Here in a bhikkhu who has entered upon the first jhāna there is the occurrence of initial application and sustained application and happiness and pleasure and unification of mind.When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.
Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti. That is how the first jhāna has five factors.’That’s how the first absorption has five factors.”
“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti? ‘Friend, how many factors does the first jhāna abandon and how many does it possess?’“But how many factors has the first absorption given up and how many does it possess?”
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ. ‘Friend, the first jhāna abandons five factors and possesses five factors.“The first absorption has given up five factors and possesses five factors.
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti; Here in a bhikkhu who has entered upon the first jhāna, desire for sensual pleasures is abandoned, ill-will is abandoned, lethargy and drowsiness are abandoned, agitation and worry are abandoned, and uncertainty is abandoned;When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up.
vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. and there is the occurrence of initial application and sustained application and happiness and pleasure and unification of mind.Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.
Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti. That is how the first jhāna abandons five factors and possesses five factors.’That’s how the first absorption has given up five factors and possesses five factors.”
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—‘Friend, there are these five faculties each with a separate field, a separate resort,[^3] no one of them exploiting for its being another’s field and resort, that is to say,“Reverend, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. That is,
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. the eye faculty, ear faculty, nose faculty, tongue faculty and body faculty.the faculties of the eye, ear, nose, tongue, and body.
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? Now these five faculties each with a separate field, a separate resort, no one of them exploiting for its being another’s field and resort: what is their homing-place, what exploits for its being their fields and resorts?’What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—‘Friend, there are these five faculties each with a separate field, a separate resort, no one of them exploiting for its being another’s field and resort, that is to say,
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. the eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty.
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti. Now these five faculties each with a separate field, a separate resort, no one of them exploiting for its being another’s field and resort, have mind as their homing-place, mind exploits for its being their fields and resorts.’“These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—‘Friend, there are these five faculties, that is to say,
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty:
Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti? these five faculties persist depending on what?’“These five faculties depend on what to continue?”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—‘Friend, there are these five faculties, that is to say,
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. the eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty:
Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti. these five faculties persist depending on life-span.’“These five faculties depend on vitality to continue.”
“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti? ‘Life-span, friend, persists depending on what?’“But what does vitality depend on to continue?”
“Āyu usmaṁ paṭicca tiṭṭhatī”ti. ‘Life-span persists depending on heat.’“Vitality depends on warmth to continue.”
“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti? ‘Heat, friend, persists depending on what?’“But what does warmth depend on to continue?”
“Usmā āyuṁ paṭicca tiṭṭhatī”ti. ‘Heat persists depending on life-span.’“Warmth depends on vitality to continue.”
“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘Just now, friend, we understood the venerable Sāriputta to say:“Just now I understood you to say:
‘āyu usmaṁ paṭicca tiṭṭhatī’ti. “Life-span persists depending on heat”,‘Vitality depends on warmth to continue.’
Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: and now again we understand him to say:But I also understood you to say:
‘usmā āyuṁ paṭicca tiṭṭhatī’ti. “Heat persists depending on life-span”.‘Warmth depends on vitality to continue.’
Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? How should the meaning of these statements be regarded?’How then should we see the meaning of this statement?”
“Tena hāvuso, upamaṁ te karissāmi; ‘In that case, friend, I shall give you a simile,“Well then, reverend, I shall give you a simile.
upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. for some wise men understand by means of a simile the meaning of a statement.For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati; Just as, when an oil lamp is burning, its radiance is seen depending on the flame and its flame is seen depending on the radiance;Suppose there was an oil lamp burning. The luminosity appears dependent on the flame, and the flame appears dependent on the luminosity.
evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti. so too life-span persists depending on heat, and heat persists depending on life-span.’In the same way, vitality depends on warmth to continue, and warmth depends on vitality to continue.”
“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti? ‘Life-processes,[^4] friend, are they (the same as) states of feeling or are life-processes one and states of feeling another?’“Are the vital forces and the phenomena that are felt one and the same? Or are the vital forces one thing, and the phenomena that are felt another?”
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. ‘Life-processes, friend, are not states of feeling.“The vital forces are not the same things as the phenomena that are felt.
Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. Were life-processes states of feeling, then when a bhikkhu had entered upon the cessation of perception and feeling, his emergence could not be known.[^5]For if the vital forces and the phenomena that are felt were the same things, a mendicant who had attained the cessation of perception and feeling would not emerge from it.
Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti. And it is because life-processes are one and states of feeling are another that when a bhikkhu has entered upon the cessation of perception and feeling his emergence can be known.[^6]’But because the vital forces and the phenomena that are felt are different things, a mendicant who has attained the cessation of perception and feeling can emerge from it.”
“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti? ‘Friend, when this body is bereft of how many dhammas is it then dropped and forsaken (so that) it lies senseless like a log?’“How many things must this body lose before it lies abandoned, tossed aside like an insentient log?”
“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti. ‘Friend, when this body is bereft of three dhammas, that is to say, life, heat and consciousness, it is then dropped and forsaken (so that) it lies senseless like a log.’“This body must lose three things before it lies abandoned, tossed aside like an insentient log: vitality, warmth, and consciousness.”
“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti? ‘Friend, one who is dead, who has completed his time, and a bhikkhu who has entered upon the cessation of perception and feeling, what is the difference between them?’“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”
“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. ‘Friend, (in the case of) one who has completed his time, his bodily processes have ceased and are tranquil, his verbal processes have ceased and are tranquil, his mental processes have ceased and are tranquil, his life-span is exhausted, his heat has subsided, and his faculties are quite broken up.“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.
Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. (In the case of) a bhikkhu who has entered the cessation of perception and feeling, his bodily processes have ceased and are tranquil, his verbal processes have ceased and are tranquil, his mental processes have ceased and are tranquil, his life-span is unexhausted, his heat has not subsided, and his faculties are intact.When a mendicant 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.
Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti. One who is dead, who has completed his time, and a bhikkhu who has entered upon the cessation of perception and feeling—the difference between them is this.’That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”
“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti? ‘Friend, how many conditions are there for attainment of the deliverance of mind that is neither-painful-nor-pleasant?’“How many conditions are necessary to attain the neutral release of the heart?”
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. ‘Friend, there are four conditions for this:“Four conditions are necessary to attain the neutral release of the heart.
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. here with the abandoning of pleasure and pain and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti. These are the four conditions for attainment of the deliverance of mind that is neither-painful-nor-pleasant.’These four conditions are necessary to attain the neutral release of the heart.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti? ‘Friend, how many conditions are there for attainment of the deliverance of mind that is signless?’“How many conditions are necessary to attain the signless release of the heart?”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—‘Friend, there are two conditions for this:“Two conditions are necessary to attain the signless release of the heart:
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. non-attention to all signs, and attention to the signless element.not focusing on any signs, and focusing on the signless.
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti. These are the two conditions for attainment of the deliverance of mind that is signless.’These two conditions are necessary to attain the signless release of the heart.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti? ‘Friend, how many conditions are there for persistence of the deliverance of mind that is signless?’“How many conditions are necessary to remain in the signless release of the heart?”
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—‘Friend, there are three conditions for this:“Three conditions are necessary to remain in the signless release of the heart:
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. non-attention to all signs, attention to the signless element, and the prior determination (of the length of the persistence).not focusing on any signs, focusing on the signless, and a previous determination.
Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti. These are the three conditions for persistence of the deliverance of mind that is signless.’These three conditions are necessary to remain in the signless release of the heart.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti? ‘Friend, how many conditions are there for emergence from the deliverance of mind that is signless?’“How many conditions are necessary to emerge from the signless release of the heart?”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—‘Friend, there are two conditions for this:“Two conditions are necessary to emerge from the signless release of the heart:
sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. attention to all signs, and non-attention to the signless element.focusing on all signs, and not focusing on the signless.
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti. These are the two conditions for emergence from the deliverance of mind that is signless.’These two conditions are necessary to emerge from the signless release of the heart.”
“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? ‘Friend, the deliverance of mind that is measureless and that which is nothingness and that which is voidness and that which is signless: are these dhammas different in meaning and different in the letter, or are they one in meaning and only the letter is different?’“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—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; ‘Friend, the deliverance of mind that is measureless and that which is nothingness and that which is voidness and that which is signless: there is a way in which these dhammas are different in meaning and different in the letter,“There is a way in which these things differ in both meaning and phrasing.
atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ. and there is a way in which they are one in meaning and only the letter is different.But there’s also a way in which they mean the same thing, and differ only in the phrasing.
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca? ‘What is the way in which they are different in meaning and different in the letter?And what’s the way in which these things differ in both meaning and phrasing?
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. Here a bhikkhu abides with a mind endued with loving-kindness extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around, and everywhere, and to all as to himself; he abides with an abundant, exalted, measureless mind of loving-kindness without hostility or affliction extending over the all-embracing world.Firstly, a mendicant 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.
Karuṇāsahagatena cetasā …pe… He abides with a mind endued with compassion …They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … with a mind endued with gladness …They meditate spreading a heart full of rejoicing …
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. He abides with a mind endued with equanimity extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around, and everywhere, and to all as to himself; he abides with an abundant, exalted, measureless mind of equanimity without hostility or affliction extending over the all-embracing world.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.
Ayaṁ vuccatāvuso, appamāṇā cetovimutti. This is called the deliverance of mind that is measureless.This is called the limitless release of the heart.
Katamā cāvuso, ākiñcaññā cetovimutti? ‘And what is the deliverance of mind that is nothingness?And what is the release of the heart through nothingness?
Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Here, with the complete surmounting of the base consisting of infinity of consciousness, (aware that) “there is nothing”, a bhikkhu enters upon and abides in the base consisting of nothingness.It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti. This is called the deliverance of mind that is nothingness (as-non-owning).[^7]This is called the heart’s release through nothingness.
Katamā cāvuso, suññatā cetovimutti? ‘And what is the deliverance of mind that is voidness?And what is the release of the heart through emptiness?
Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, considers thus:It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘suññamidaṁ attena vā attaniyena vā’ti. “This is void of self or of what belongs to self”.‘This is empty of a self or what belongs to a self.’
Ayaṁ vuccatāvuso, suññatā cetovimutti. This is called the deliverance of mind that is voidness.This is called the release of the heart through emptiness.
Katamā cāvuso, animittā cetovimutti? ‘And what is the deliverance of mind that is signless?And what is the signless release of the heart?
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Here, with non-attention to all signs, a bhikkhu enters upon and abides in the signless concentration of mind.It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.
Ayaṁ vuccatāvuso, animittā cetovimutti. This is called the deliverance of mind that is signless.This is called the signless release of the heart.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca. Thus is the way in which these dhammas are different in meaning and different in the letter.This is the way in which these things differ in both meaning and phrasing.
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ? ‘And what is the way in which they are one in meaning and only the letter is different?And what’s the way in which they mean the same thing, and differ only in the phrasing?
Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Lust is a making of measurements,[^8] hate is a making of measurements, delusion is a making of measurements.Greed, hate, and delusion are makers of limits.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. In a bhikkhu whose taints are exhausted, these are abandoned, made like a palm stump, done away with so that they are no more liable to future arising.A mendicant who has ended the defilements 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.
Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Of (all) the kinds of deliverance of mind that are measureless, the unassailable deliverance of mind is pronounced the best.The unshakable release of the heart is said to be the best kind of limitless release of the heart.
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Now that unassailable deliverance of mind is void of lust, void of hate, and void of delusion.That unshakable release of the heart is empty of greed, hate, and delusion.
Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. ‘Lust is an owning, hate is an owning, delusion is an owning.Greed is something, hate is something, and delusion is something.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. In a bhikkhu whose taints are exhausted, these are abandoned, made like a palm stump, done away with so that they are no more liable to future arising.A mendicant who has ended the defilements 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.
Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Of (all) the kinds of deliverance of mind that are nothingness (as non-owning), the unassailable deliverance of mind is pronounced the best.The unshakable release of the heart is said to be the best kind of release of the heart through nothingness.
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Now the unassailable deliverance of mind is void of lust, void of hate, and void of delusion.That unshakable release of the heart is empty of greed, hate, and delusion.
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. ‘Lust is a making of signs, hate is a making of signs, delusion is a making of signs.Greed, hate, and delusion are makers of signs.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. In one whose taints are exhausted, these are abandoned, made like a palm stump, done away with so that they are no more liable to future arising.A mendicant who has ended the defilements 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.
Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Of (all) the kinds of deliverance of mind that are signless, the unassailable deliverance of mind is pronounced the best.The unshakable release of the heart is said to be the best kind of signless release of the heart.
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Now that unassailable deliverance of mind is void of lust, void of hate, and void of delusion.That unshakable release of the heart is empty of greed, hate, and delusion.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti. That is the way in which these dhammas are one in meaning and the letter is different.’This is the way in which they mean the same thing, and differ only in the phrasing.”
Idamavocāyasmā sāriputto. That is what the venerable Sāriputta said.That is what Venerable Sāriputta said.
Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti. The venerable Mahā Kotthita was satisfied, and he delighted in the venerable Sāriputta’s words.Satisfied, Venerable Mahākoṭṭhita approved what Sāriputta said.
Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.