Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. 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 in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: When the amicable and cordial talk was over, he sat down to one side and said to Venerable Sāriputta:
“‘Duppañño duppañño’ti, āvuso, vuccati. “Friend, they speak of ‘a witless person’. Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti? How is a witless person defined?”
“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati. “Friend, they’re called witless because they don’t understand. Kiñca nappajānāti? And what don’t they understand? ‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti. 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. 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,” Venerable Mahākoṭṭhita approved and agreed with what Venerable Sāriputta said. Then he asked another question:
“‘Paññavā paññavā’ti, āvuso, vuccati. “They speak of ‘a wise person’. Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti? How is a wise person defined?”
“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati. “They’re called wise because they understand. Kiñca pajānāti? And what do they understand? ‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti. 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. They’re called wise because they understand.”
“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati. “They speak of ‘consciousness’. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti? How is consciousness defined?”
“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati. “It’s called consciousness because it cognizes. Kiñca vijānāti? And what does it cognize? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. It cognizes ‘pleasure’ and ‘displeasure’ and ‘neither-pleasure-nor-displeasure’. ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti. It’s called consciousness because it cognizes.”
“Yā cāvuso, paññā yañca viññāṇaṁ—“Undestanding and consciousness— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? are these things mixed or separate? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? And is it possible to completely disentangle them so as to describe the difference between them?”
“Yā cāvuso, paññā yañca viññāṇaṁ—“Understanding and consciousness— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. these things are mixed, not separate. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. And it is not possible to completely disentangle them so as to describe the difference between them. Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. For one cognizes what one understands, and understands that which is cognized. Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. That’s why these things are mixed, not separate. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. And it is not possible to completely disentangle them so as to describe the difference between them.
“Yā cāvuso, paññā yañca viññāṇaṁ—“Understanding and consciousness— imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti? what is the difference between these things that are mixed, not separate?”
“Yā cāvuso, paññā yañca viññāṇaṁ— imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ. “The difference between these things is that understanding should be developed, while consciousness should be completely understood.” Idaṁ nesaṁ nānākaraṇan”ti.
“‘Vedanā vedanā’ti, āvuso, vuccati. “They speak of this thing called ‘feeling’. Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti? How is feeling defined?”
“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati. “It’s called feeling because it feels. Kiñca vedeti? And what does it feel? Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. It feels pleasure, displeasure, and neither-pleasure-nor-displeasure. ‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti. It’s called feeling because it feels.”
“‘Saññā saññā’ti, āvuso, vuccati. “They speak of this thing called ‘perception’. Kittāvatā nu kho, āvuso, saññāti vuccatī”ti? How is perception defined?”
“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati. “It’s called perception because it perceives. Kiñca sañjānāti? And what does it perceive? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. It perceives blue, yellow, red, and white. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti. It’s called perception because it perceives.”
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—“Feeling, perception, and consciousness— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? are these things mixed or separate? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? And is it possible to completely disentangle them so as to describe the difference between them?”
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—“Feeling, perception, and consciousness— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. these things are mixed, not separate. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. And it is not possible to completely disentangle them so as to describe the difference between them. Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti. For one perceives that which is felt, and feels that which is perceived. Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. That’s why these things are mixed, not separate. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. And you can never completely disentangle them so as to describe the difference between them.” *[“Not Perceiving the Feeling”](https://www.hillsidehermitage.org/not-perceiving-the-feeling-notes-on-mn-43/)
“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti? “What can be known by purified mental-faculty-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. “Aware that ‘space is infinite’ it can know the extent of infinite space. Aware that ‘consciousness is infinite’ it can know the extent of infinite consciousness. Aware that ‘there is nothing at all’ it can know the extent of nothingness.”
“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti? “How does one understand a knowable phenomenon?”
“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti. “One understands a knowable phenomenon with the eye of understanding.”
“Paññā panāvuso, kimatthiyā”ti? “What is the purpose of understanding?”
“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti. “The purpose of understanding is comprehension, complete knowledge, and giving up.” *As opposed to mere erudition, engaging in debates, and transmission of dogma.
“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti? “How many conditions are there for the arising of the Right View?”
“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—“There are two conditions for the arising of right view: parato ca ghoso, yoniso ca manasikāro. the words of another and attending through-the-origin. *[MN 2](https://suttas.hillsidehermitage.org/?q=mn2) Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti. 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? “When right view is supported by how many factors does it have liberation by mind and liberation by understanding as its fruit and boon?”
“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca. “When right view is supported by five factors it has liberation by mind and liberation by understanding as its fruit and boon. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. It’s when right view is supported by virtue, learning, discussion, calm, and insight. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti. When right view is supported by these five factors it has liberation by mind and liberation by understanding as its fruit and boon. ”
“Kati panāvuso, bhavā”ti? “How many types of being are there?”
“Tayome, āvuso, bhavā—“Friend, there are these three types of being. kāmabhavo, rūpabhavo, arūpabhavo”ti. Sensual being, material being, and immaterial being.”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti? “But how is there the production of being again in the future?”
“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—“When beings are hindered by ignorance and fettered by craving, which delights wherever it lands— evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti. that’s how there is the production of being again in the future.” *_bhava_ is not a choice, hence it is unfit to be translated as “becoming”. Rather, as stated here, wherever there is ignorance and craving, which is always, _bhava_ is there, at least of the third kind in the best case scenario. Sensual being is perpetually present for someone who is not free from sensuality, even at times when they are not fantasizing about sensual pleasures. _bhava_ refers to one's all-encompassing mode of existing, not to specific choices that are made within that and can straightforwardly be abstained from.
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti? “But how is there no production of being again in the future”?
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—“With the fading of ignorance, the arising of knowledge, and the cessation of craving— evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti. that’s how there is no production of being again in the future.”
“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti? “But what, friend, is the first jhāna?”
“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati—It’s when a bhikkhu, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, abides having entered upon the first jhāna. idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti. This is called the first jhāna.”
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti? “But how many factors does the first jhāna have?”
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. “The first jhāna has five factors. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. For a bhikkhu who has attained the first jhāna, thinking, pondering, joy, comfort, and unification of mind are present. *[On the nature of jhāna according to the Suttas.](https://www.reddit.com/r/HillsideHermitage/comments/1e2hztc/on_thinking_about_jh%C4%81na_by_ven_thanissaro/) Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti. That’s how the first jhāna has five factors.”
“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti? “But how many factors is the first jhāna is the first jhāna devoid of and how many does it possess?”
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ. “The first jhāna is devoid of 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; For a bhikkhu who has attained the first jhāna, sensual desire, ill will, indolence-and-lethargy, restlessness-and-anxiety, and doubt have been given up. *[AN 6.73](https://suttas.hillsidehermitage.org/?q=an6.73) vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Thinking, pondering, joy, comfort, and unification of mind are present. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti. That’s how the first jhāna is devoid of five factors and possesses five factors.”
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—“Friend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is, cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. 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? What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti. “These five faculties, with their different scopes and ranges, have recourse to the mental faculty. And the mental faculty experiences their scopes and ranges.”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti? “These five faculties depend on what to continue?”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti. “These five faculties depend on life to continue.”
“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti? “But what does life depend on to continue?”
“Āyu usmaṁ paṭicca tiṭṭhatī”ti. “Life depends on warmth to continue.”
“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti? “But what does warmth depend on to continue?”
“Usmā āyuṁ paṭicca tiṭṭhatī”ti. “Warmth depends on life to continue.”
“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: “Just now I understood you to say: ‘āyu usmaṁ paṭicca tiṭṭhatī’ti. ‘Life depends on warmth to continue.’ Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: But I also understood you to say: ‘usmā āyuṁ paṭicca tiṭṭhatī’ti. ‘Warmth depends on life to continue.’ Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? How then should we see the meaning of this statement?”
“Tena hāvuso, upamaṁ te karissāmi; “Well then, friend, I shall give you a simile. upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. 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; Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light. evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti. In the same way, life depends on warmth to continue, and warmth depends on life to continue.”
“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti? “Are the life-activities phenomena that are experienced? Or are life-activities one thing and phenomena that are experienced another?”
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. “The life-activities are not the same as phenomena that are experienced. Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. For if the life-activities were the same as phenomena that are experienced, a bhikkhu 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. But because the life-activities are one thing and phenomena that are experienced another, a bhikkhu 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? “When it loses how many things does this body lie forsaken, tossed aside like an inanimate log?”
“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti. “When this body loses three things, it lies forsaken, tossed aside like an insentient log: life, warmth, and consciousness.”
“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti? “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 tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. “When someone dies, their physical, verbal, and mental activities have ceased and stilled; their life 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. When a bhikkhu has attained the cessation of perception-and-feeling, his physical, verbal, and mental activities have ceased and stilled. But his life is not spent; his warmth is not dissipated; and his faculties are very clear. *Here “mental activities” stands for _cittasaṅkhārā_, which in the following Sutta are defined as perception and feeling. This is not the same as _manosaṅkhārā_, the activities pertaining to the sixth sense, which indeed cannot stop altogether except for one who dies. Furthermore, if these were to _completely_ cease in the cessation-of-perception-and-feeling, the latter would not be able to be accompanied with any understanding, whereas in reality it is the only attainment of _samādhi_ that is guaranteed to lead to Arahantship. [“Citta VS Dhamma”](https://www.youtube.com/watch?v=eYuaf0iW8wc). Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti. That’s the difference between someone who has passed away and a bhikkhu who has attained the cessation of perception-and-feeling.”
“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti? “How many conditions are necessary to attain the liberation of mind devoid of comfort and discomfort?”
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. “Four conditions are necessary to attain the liberation of mind devoid of comfort and discomfort. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. With the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, a bhikkhu abides having entered upon the fourth jhāna. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti. These four conditions are necessary to attain the liberation of mind devoid of comfort and discomfort.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti? “How many conditions are necessary to attain the signless liberation of mind?”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—“Two conditions are necessary to attain the signless liberation of mind: sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. not attending to any signs, and attending to the signless property. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti. These two conditions are necessary to attain the signless liberation of mind.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti? “How many conditions are necessary to remain in the signless liberation of mind?”
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—“Three conditions are necessary to remain in the signless liberation of mind: sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. not attending to any signs, attending to the signless property, and a previous determination. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti. These three conditions are necessary to remain in the signless liberation of mind.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti? “How many conditions are necessary to emerge from the signless liberation of mind?”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—“Two conditions are necessary to emerge from the signless liberation of mind: sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. attending to all signs, and not attending to the signless property. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti. These two conditions are necessary to emerge from the signless liberation of mind.”
“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? “The signless liberation of mind, and the liberation of mind through nothingness, and the liberation of mind through emptiness, and the signless liberation of mind: 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; “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. 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? 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. Firstly, a bhikkhu abides having pervaded with a mind of friendliness the first direction, likewise second, likewise third, likewise the fourth. In the same way above, below, across, everywhere, he abides having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will. Karuṇāsahagatena cetasā …pe… He abides having pervaded with a mind of compassion … muditāsahagatena cetasā … a mind of contentment … 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 having pervaded with a mind of equanimity the first direction, likewise the second, likewise the third, likewise the fourth. In the same way above, below, across, everywhere, he abides having pervaded the whole world with a mind of equanimity—abundant, expansive, immeasurable, free of enmity and ill will. Ayaṁ vuccatāvuso, appamāṇā cetovimutti. This is called the immeasurable liberation of mind.
Katamā cāvuso, ākiñcaññā cetovimutti? And what is the liberation of mind through nothingness? Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. It’s when a bhikkhu, having fully surmounted the extent of infinite consciousness, aware that ‘there is nothing’, abides having entered upon the extent of nothingness. … Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti. This is called the liberation of mind through nothingness.
Katamā cāvuso, suññatā cetovimutti? And what is the liberation of mind through emptiness? Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 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: ‘suññamidaṁ attena vā attaniyena vā’ti. ‘This is empty of a self or what belongs to a self.’ Ayaṁ vuccatāvuso, suññatā cetovimutti. This is called the liberation of mind through emptiness.
Katamā cāvuso, animittā cetovimutti? And what is the signless liberation of mind? Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. It’s when a bhikkhu, not attending to any signs, abides having entered upon the signless liberation of mind. Ayaṁ vuccatāvuso, animittā cetovimutti. This is called the signless liberation of mind.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca. 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’s the way in which they mean the same thing, and differ only in the phrasing?
Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Passion, aversion, and muddledness are makers of measurements. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. For a bhikkhu who has destroyed the influxes, these are given up, cut off at the root, made like a palm stump, obliterated, and are are unable to arise in the future. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. The unshakable liberation of mind is said to be the best kind of immeasurable liberation of mind. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. That unshakable liberation of mind is empty of passion, aversion, and muddledness.
Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Passion is something, aversion is something, and muddledness is something. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. For a bhikkhu who has destroyed the influxes, these are given up, cut off at the root, made like a palm stump, obliterated, and are are unable to arise in the future. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. The unshakable liberation of mind is said to be the best kind of liberation of mind through nothingness. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. That unshakable liberation of mind is empty of passion, aversion, and muddledness.
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Passion, aversion, and muddledness are makers of signs. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. For a bhikkhu who has destroyed the influxes, these are given up, cut off at the root, made like a palm stump, obliterated, and are are unable to arise in the future. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. The unshakable liberation of mind is said to be the best kind of signless liberation of mind. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. That unshakable liberation of mind is empty of passion, aversion, and muddledness.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti. This is the way in which they mean the same thing, and differ only in the phrasing.” *All of these states are attained through unwavering clarity of understanding, and cannot just “occur” miraculously.
Idamavocāyasmā sāriputto. This is what Venerable Sāriputta said. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti. Pleased, Venerable Mahākoṭṭhita delighted in with what Venerable Sāriputta said.
Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn43