MN43: Mahāvedallasutta - The Great Classification
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn43:1.1So I have heard.This sutta and the next are named for the class of scripture called vedalla, being the only suttas explicitly labelled as such. The root sense is to “split open” (vi-√dal) like a blossoming flower. These texts go beyond simple analysis or classification to “elaborate” the basic teachings (cf. the Sanskrit, which here has vaipulya, “expansion”). They share a similar method, where a series of questions and answers are carefully laid out, without revealing their purpose, but relentlessly driving towards the unraveling of the deepest meditation states emerging in Nibbana. While the Chinese parallels are broadly similar, there are many differences in detail, so they should be carefully studied before drawing any conclusions based on such “elaborations”. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
mn43:1.3Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
mn43:2.1“Reverend, they speak of ‘a witless person’. How is a witless person defined?”
mn43:2.3“Reverend, they’re called witless because they don’t understand. And what don’t they understand? 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.’ They’re called witless because they don’t understand.”
mn43:2.7Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:
mn43:3.1“They speak of ‘a wise person’. How is a wise person defined?”
mn43:3.3“They’re called wise because they understand. And what do they understand? 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.’ They’re called wise because they understand.”
mn43:4.1“They speak of ‘consciousness’. How is consciousness defined?”
mn43:4.3“It’s called consciousness because it cognizes.In defining a noun by its verb, Sāriputta clarifies that consciousness is not an entity but a function. Consciousness is simply the act of being conscious. Similar definitions are proposed for other fundamental Dhamma terms such as “feeling” and “perception”. And what does it cognize? It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.This definition is subtly different from that of “feeling” below (MN43:7.3). The addition of the quotative particle -ti distances the verb for cognizing from the noun that is cognized. The Chinese and Tibetan parallels to this passage define consciousness here in the standard way as awareness of sense phenomena (MA 211 at T i 790c7, D 4094 mngon pa, nyu 81a7), which is more straightforward, but could be a result of normalization. It’s called consciousness because it cognizes.”
mn43:5.1“Wisdom and consciousness—are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?”Vinibbhujati (“disentangle”) is used for the dissection of a corpse (Therigatha 16 verse 473) or the unravelling of coiled banana sheaths (MN35:22.1).
mn43:5.4“Wisdom and consciousness—“Wisdom” (paññā) and “consciousness” (viññāṇa) are two of the very many terms derived from the root ñā, “to know”. The prefixes act as intensifiers, but do not decisively distinguish the meaning, so while they are used consistently in doctrinal contexts, more loosely they can be interchangeable. these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you understand what you cognize, and you cognize what you understand. That’s why these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them.”This dialogue cautions against pushing analysis too far.
mn43:6.1“Wisdom and consciousness—what is the difference between these things that are mixed, not separate?”
mn43:6.3“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”This refers to the fundamental distinction made in the first discourse (SN56.11): that which is to be developed (“wisdom”) pertains to the fourth noble truth, while that which is to be completely understood (“consciousness”) pertains to the first noble truth. Again, the distinction between them is functional rather than ontological.
mn43:7.1“They speak of this thing called ‘feeling’. How is feeling defined?”
mn43:7.3“It’s called feeling because it feels. And what does it feel? It feels pleasure, pain, and neutral.This definition is similar to that for consciousness, except without the distancing -ti. The feeling is the experience, whereas consciousnesses is that which is aware of the feeling.
The progress of the text is more subtle than it appears, as the question on feeling and consciousness starts to lay the groundwork for understanding the deep states of meditation that are discussed later. It’s called feeling because it feels.”
mn43:8.1“They speak of this thing called ‘perception’. How is perception defined?”
mn43:8.3“It’s called perception because it perceives. And what does it perceive? It perceives blue, yellow, red, and white.“Color” is a more sophisticated and less universal aspect of awareness than “feeling”, reflecting the fact that “perception” relates to higher-order functions like recognition and interpretation, which are involved in concept formation. The “perception” of lights and colors is often connected with the development of the four “form” jhānas (eg. MN77:23.14), so we are paving the way for the apparently abrupt transition to the formless dimensions at MN43:10.2 below. It’s called perception because it perceives.”
mn43:9.1“Feeling, perception, and consciousness—are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?”
mn43:9.4“Feeling, perception, and consciousness—these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you perceive what you feel, and you cognize what you perceive. That’s why these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them.”
mn43:10.1“What can be known by purified mind consciousness released from the five senses?”The key term “purified” (parisuddha) indicates the fourth absorption.
mn43:10.2“Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”
mn43:11.1“How do you understand something that can be known?”
mn43:11.2“You understand something that can be known with the eye of wisdom.”In other words, through personal experience rather than scripture, tradition, etc.
mn43:12.1“What is the purpose of wisdom?”
mn43:12.2“The purpose of wisdom is direct knowledge, complete understanding, and giving up.”Wisdom is explained in functional terms through the effect that it produces.
mn43:13.1“How many conditions are there for the arising of right view?”That is, for stream-entry.
mn43:13.2“There are two conditions for the arising of right view: the voice of another and rational application of mind.The “voice of another” is the teachings of the Dhamma, but these have to be actually investigated and applied internally. These are the two conditions for the arising of right view.”
mn43:14.1“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”That is, how does a stream-enterer practice further for arahantship?
mn43:14.2“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
mn43:15.1“How many states of existence are there?”
mn43:15.2“Reverend, there are these three states of existence.These three questions summarize dependent origination. Existence in the sensual realm, the realm of luminous form, and the formless realm.”
mn43:16.1“But how is there rebirth into a new state of existence in the future?”
mn43:16.2“It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land.The term “shrouded by ignorance” (avijjānīvaraṇa) draws on the connection between nīvaraṇa, normally translated “hindrance”, and the cosmic serpent Vṛtra, the “constrictor” who wraps the world in darkness. That’s how there is rebirth into a new state of existence in the future.”
mn43:17.1“But how is there no rebirth into a new state of existence in the future?”
mn43:17.2“It’s when ignorance fades away, knowledge arises, and craving ceases. That’s how there is no rebirth into a new state of existence in the future.”
mn43:18.1“But what, reverend, is the first absorption?”
mn43:18.2“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. This is called the first absorption.”
mn43:19.1“But how many factors does the first absorption have?”
mn43:19.2“The first absorption has five factors. When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.These five absorption factors are found in the suttas here and, with other factors appended, at MN111:3.1. The list summarizes the normal depiction of the first absorption, as the first four factors are all part of the standard first absorption formula, and all absorption or samādhi is characterized by unification of mind (eg. MN20:3.1). They became a standard analysis of the first absorption in late canonical texts. That’s how the first absorption has five factors.”
mn43:20.1“But how many factors has the first absorption given up and how many does it possess?”
mn43:20.2“The first absorption has given up five factors and possesses five factors. When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up. Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.All of these, except unification, are present to some degree before absorption, but now they manifest fully. That’s how the first absorption has given up five factors and possesses five factors.”
mn43:21.1“Reverend, these five faculties have different domains and different ranges, and don’t experience each others’ domain and range. That is,Again, apparently general questions are in fact laying the groundwork for a discussion on subtle states of meditation. the faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”
mn43:21.4“These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”Each kind of sense experience is quite separate and distinct. The mind brings them all together and creates a sensible world in which a “self” can operate.
mn43:22.1“These five faculties depend on what to continue?”
mn43:22.4“These five faculties depend on vitality to continue.”
mn43:22.7“But what does vitality depend on to continue?”
mn43:22.8“Vitality depends on warmth to continue.”
mn43:22.9“But what does warmth depend on to continue?”
mn43:22.10“Warmth depends on vitality to continue.”
mn43:22.11“Just now I understood you to say: ‘Vitality depends on warmth to continue.’ But I also understood you to say: ‘Warmth depends on vitality to continue.’ How then should we see the meaning of this statement?”
mn43:22.16“Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light. In the same way, vitality depends on warmth to continue, and warmth depends on vitality to continue.”
mn43:23.1“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?”“Vital force” is āyusaṅkhāra. The suttas also use bhavasaṅkhāra (DN16:3.10.4) and jīvitasaṅkhāra (DN16:2.23.1) synonymously.
mn43:23.2“The vital forces are not the same things as the phenomena that are felt. 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.This introduces the most subtle of all meditation states, accessible only to non-returners and arahants who are fully accomplished in all the absorptions. 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.”
mn43:24.1“How many things must this body lose before it lies abandoned, tossed aside like an insentient log?”
mn43:24.2“This body must lose three things before it lies abandoned, tossed aside like an insentient log: vitality, warmth, and consciousness.”This passage assumes the existence of a distinct vital force that is one of three factors required for life, which is why I have translated āyu here as “vitality” rather than “life”. Compare Śatapatha Brāhmaṇa 8.7.2.11: “he who will live is conscious and warm, and he who will die is cold”.
mn43:25.1“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”This distinction is critical, as it sometimes happens that a person in deep meditation seems as if dead. Indeed, this confused even Ānanda at the Buddha’s deathbed (DN16:6.8.1).
mn43:25.2“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.These processes are defined in the next sutta (MN44:14.1). 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. That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”
mn43:26.1“How many conditions are necessary to attain the neutral release of the heart?”
mn43:26.2“Four conditions are necessary to attain the neutral release of the heart. 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. These four conditions are necessary to attain the neutral release of the heart.”
mn43:27.1“How many conditions are necessary to attain the signless release of the heart?”
mn43:27.2“Two conditions are necessary to attain the signless release of the heart: not focusing on any signs, and focusing on the signless. These two conditions are necessary to attain the signless release of the heart.”
mn43:27.5“How many conditions are necessary to remain in the signless release of the heart?”
mn43:28.1“Three conditions are necessary to remain in the signless release of the heart: not focusing on any signs, focusing on the signless, and a previous determination.Before entering the meditation, one makes an inner resolve to remain there for a certain period of time. These three conditions are necessary to remain in the signless release of the heart.”
mn43:29.1“How many conditions are necessary to emerge from the signless release of the heart?”
mn43:29.2“Two conditions are necessary to emerge from the signless release of the heart: focusing on all signs, and not focusing on the signless. These two conditions are necessary to emerge from the signless release of the heart.”
mn43:29.5“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
mn43:30.1“There is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing.These terms can be used for distinct states of meditation as described below, but they can all be used of arahantship as well.
mn43:31.1And what’s the way in which these things differ in both meaning and phrasing?
mn43:31.2Firstly, 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. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … 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. This is called the limitless release of the heart.
mn43:32.1And what is the release of the heart through 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. This is called the heart’s release through nothingness.
mn43:33.1And what is the release of the heart through emptiness?
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: ‘This is empty of a self or what belongs to a self.’ This is called the release of the heart through emptiness.
mn43:34.1And what is the signless release of the heart?
It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless release of the heart.
mn43:34.4This is the way in which these things differ in both meaning and phrasing.
mn43:35.1And what’s the way in which they mean the same thing, and differ only in the phrasing?
mn43:35.2Greed, hate, and delusion are makers of limits. 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. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.
mn43:36.1Greed is something, hate is something, and delusion is something. 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. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion.
mn43:37.1Greed, hate, and delusion are makers of signs. 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. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.
mn43:37.5This is the way in which they mean the same thing, and differ only in the phrasing.”
mn43:37.6This is what Venerable Sāriputta said. Satisfied, Venerable Mahākoṭṭhita approved what Sāriputta said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:
2"‘Duppañño duppañño’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī"ti?
3"‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati. Kiñca nappajānāti? ‘Idaṁ dukkhan’ti nappajānāti, ‘Ayaṁ dukkhasamudayo’ti nappajānāti, ‘Ayaṁ dukkhanirodho’ti nappajānāti, ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti. ‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī"ti.
4"Sādhāvuso"ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:
5"‘Paññavā paññavā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññavāti vuccatī"ti?
6"‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati. Kiñca pajānāti? ‘Idaṁ dukkhan’ti pajānāti, ‘Ayaṁ dukkhasamudayo’ti pajānāti, ‘Ayaṁ dukkhanirodho’ti pajānāti, ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti. ‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī"ti.
7"‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī"ti?
8"‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati. Kiñca vijānāti? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī"ti.
9"Yā cāvuso, paññā yañca viññāṇaṁ — ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun"ti?
"Yā cāvuso, paññā yañca viññāṇaṁ — ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun"ti.
10"Yā cāvuso, paññā yañca viññāṇaṁ — imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan"ti?
"Yā cāvuso, paññā yañca viññāṇaṁ — imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ. Idaṁ nesaṁ nānākaraṇan"ti.
11"‘Vedanā vedanā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, vedanāti vuccatī"ti?
12"‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati. Kiñca vedeti? Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. ‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī"ti.
13"‘Saññā saññā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, saññāti vuccatī"ti?
14"‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati. Kiñca sañjānāti? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī"ti.
"Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ — ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun"ti?
15"Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ — ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti. Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun"ti.
16"Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan"ti?
17"Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan"ti.
18"Neyyaṁ panāvuso, dhammaṁ kena pajānātī"ti?
19"Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī"ti.
20"Paññā panāvuso, kimatthiyā"ti?
21"Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā"ti.
22"Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā"ti?
23"Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya — parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā"ti.
24"Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā"ti?
25"Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā"ti.
26"Kati panāvuso, bhavā"ti?
27"Tayome, āvuso, bhavā — kāmabhavo, rūpabhavo, arūpabhavo"ti.
28"Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī"ti?
29"Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā — evaṁ āyatiṁ punabbhavābhinibbatti hotī"ti.
30"Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī"ti?
31"Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā — evaṁ āyatiṁ punabbhavābhinibbatti na hotī"ti.
32"Katamaṁ panāvuso, paṭhamaṁ jhānan"ti?
33"Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati — idaṁ vuccati, āvuso, paṭhamaṁ jhānan"ti.
34"Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan"ti?
35"Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan"ti.
36"Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan"ti?
37"Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan"ti.
38"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, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī"ti?
39"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.
40"Pañcimāni, āvuso, indriyāni, seyyathidaṁ — cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī"ti?
41"Pañcimāni, āvuso, indriyāni, seyyathidaṁ — cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī"ti.
42"Āyu panāvuso, kiṁ paṭicca tiṭṭhatī"ti?
43"Āyu usmaṁ paṭicca tiṭṭhatī"ti.
44"Usmā panāvuso, kiṁ paṭicca tiṭṭhatī"ti?
45"Usmā āyuṁ paṭicca tiṭṭhatī"ti.
46"Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘āyu usmaṁ paṭicca tiṭṭhatī’ti. Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘usmā āyuṁ paṭicca tiṭṭhatī’ti. Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo"ti?
47"Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati; evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī"ti.
48"Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā"ti?
49"Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī"ti.
50"Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan"ti?
51"Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti — āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan"ti.
52"Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno — imesaṁ kiṁ nānākaraṇan"ti?
53"Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno — idaṁ nesaṁ nānākaraṇan"ti.
54"Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā"ti?
55"Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā"ti.
56"Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā"ti?
57"Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā"ti.
58"Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā"ti?
59"Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā — sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā"ti.
60"Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā"ti?
61"Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya – sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā"ti.
62"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?
63"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; atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.
64Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?
65Idhāvuso, 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. Karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … 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. Ayaṁ vuccatāvuso, appamāṇā cetovimutti.
66Katamā cāvuso, ākiñcaññā cetovimutti?
67Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.
68Katamā cāvuso, suññatā cetovimutti?
69Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccatāvuso, suññatā cetovimutti.
70Katamā cāvuso, animittā cetovimutti?
71Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccatāvuso, animittā cetovimutti.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.
72Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?
73Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan"ti.
74Idamavocāyasmā sāriputto. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.
Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.