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Middle Discourses 43 मज्झिमनिकाय 43

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Mahāvedallasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

मज्झिमmaj·jhi·ma निकायni·kā·ya 43

Majjhima Nikāya 43

Middle Discourses 43
2

महावेदल्लसुत्तma·hā·ve·dal·la·sut·ta

Mahāvedallasutta

The Great Elaboration
3

एवंe·vaṃ मेme सुतं—su·taṃ

Evaṁ me sutaṁ—

So I have heard.
4

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
5

अथa·tha खोkho आयस्माā·yas·mā महाकोट्ठिकोma·hā·koṭ·ṭhi·ko सायन्हसमयंsā·yan·ha·sa·ma·yaṃ पटिसल्लानाpa·ṭi·sal·lā·nā वुट्ठितोvuṭ·ṭhi·to येनायस्माye·nā·yas·mā सारिपुत्तोsā·ri·put·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā सारिपुत्तेनsā·ri·put·te·na सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di

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 greetings with him.
6

सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā महाकोट्ठिकोma·hā·koṭ·ṭhi·ko आयस्मन्तंā·yas·man·taṃ सारिपुत्तंsā·ri·put·taṃ एतदवोच:e·ta·da·vo·ca

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
7

“‘दुप्पञ्ञोdup·pañ·ño दुप्पञ्ञो’ति,dup·pañ·ño आवुसो,ā·vu·so वुच्चति।vuc·ca·ti

“‘Duppañño duppañño’ti, āvuso, vuccati.

“Reverend, they speak of ‘a witless person’.
8

कित्तावताkit·tā·va·tā नुnu खो,kho आवुसो,ā·vu·so दुप्पञ्ञोतिdup·pañ·ño·ti वुच्चती”ति?vuc·ca·tī

Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?

How is a witless person defined?”
9

“‘नप्पजानातिnap·pa·jā·nā·ti नप्पजानाती’तिnap·pa·jā·nā·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā दुप्पञ्ञोतिdup·pañ·ño·ti वुच्चति।vuc·ca·ti

“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.

“Reverend, they’re called witless because they don’t understand.
10

किञ्चkiñ·ca नप्पजानाति?nap·pa·jā·nā·ti

Kiñca nappajānāti?

And what don’t they understand?
11

‘इदंi·daṃ दुक्खन्’तिduk·khan नप्पजानाति,nap·pa·jā·nā·ti ‘अयंa·yaṃ दुक्खसमुदयो’तिduk·kha·sa·mu·da·yo नप्पजानाति,nap·pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधो’तिduk·kha·ni·ro·dho नप्पजानाति,nap·pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā नप्पजानाति।nap·pa·jā·nā·ti

‘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.’
12

‘नप्पजानातिnap·pa·jā·nā·ti नप्पजानाती’तिnap·pa·jā·nā·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā दुप्पञ्ञोतिdup·pañ·ño·ti वुच्चती”ति।vuc·ca·tī

‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.

They’re called witless because they don’t understand.”
13

“साधावुसो”तिsā·dhā·vu·so खोkho आयस्माā·yas·mā महाकोट्ठिकोma·hā·koṭ·ṭhi·ko आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa भासितंbhā·si·taṃ अभिनन्दित्वाa·bhi·nan·dit·vā अनुमोदित्वाa·nu·mo·dit·vā आयस्मन्तंā·yas·man·taṃ सारिपुत्तंsā·ri·put·taṃ उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:

Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:
14

“‘पञ्ञवाpañ·ña·vā पञ्ञवा’ति,pañ·ña·vā आवुसो,ā·vu·so वुच्चति।vuc·ca·ti

“‘Paññavā paññavā’ti, āvuso, vuccati.

“They speak of ‘a wise person’.
15

कित्तावताkit·tā·va·tā नुnu खो,kho आवुसो,ā·vu·so पञ्ञवातिpañ·ña·vā·ti वुच्चती”ति?vuc·ca·tī

Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?

How is a wise person defined?”
16

“‘पजानातिpa·jā·nā·ti पजानाती’तिpa·jā·nā·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā पञ्ञवातिpañ·ña·vā·ti वुच्चति।vuc·ca·ti

“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.

“They’re called wise because they understand.
17

किञ्चkiñ·ca पजानाति?pa·jā·nā·ti

Kiñca pajānāti?

And what do they understand?
18

‘इदंi·daṃ दुक्खन्’तिduk·khan पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खसमुदयो’तिduk·kha·sa·mu·da·yo पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधो’तिduk·kha·ni·ro·dho पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā पजानाति।pa·jā·nā·ti

‘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.’
19

‘पजानातिpa·jā·nā·ti पजानाती’तिpa·jā·nā·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā पञ्ञवातिpañ·ña·vā·ti वुच्चती”ति।vuc·ca·tī

‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.

They’re called wise because they understand.”
20

“‘विञ्ञाणंviñ·ñā·ṇaṃ विञ्ञाणन्’ति,viñ·ñā·ṇan आवुसो,ā·vu·so वुच्चति।vuc·ca·ti

“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati.

“They speak of ‘consciousness’.
21

कित्तावताkit·tā·va·tā नुnu खो,kho आवुसो,ā·vu·so विञ्ञाणन्तिviñ·ñā·ṇan·ti वुच्चती”ति?vuc·ca·tī

Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?

How is consciousness defined?”
22

“‘विजानातिvi·jā·nā·ti विजानाती’तिvi·jā·nā·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā विञ्ञाणन्तिviñ·ñā·ṇan·ti वुच्चति।vuc·ca·ti

“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.

“It’s called consciousness because it cognizes.
23

किञ्चkiñ·ca विजानाति?vi·jā·nā·ti

Kiñca vijānāti?

And what does it cognize?
24

सुखन्तिपिsu·khan·ti·pi विजानाति,vi·jā·nā·ti दुक्खन्तिपिduk·khan·ti·pi विजानाति,vi·jā·nā·ti अदुक्खमसुखन्तिपिa·duk·kha·ma·su·khan·ti·pi विजानाति।vi·jā·nā·ti

Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti.

It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.
25

‘विजानातिvi·jā·nā·ti विजानाती’तिvi·jā·nā·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā विञ्ञाणन्तिviñ·ñā·ṇan·ti वुच्चती”ति।vuc·ca·tī

‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.

It’s called consciousness because it cognizes.”
26

“याyā चावुसो,cā·vu·so पञ्ञाpañ·ñā यञ्चyañ·ca विञ्ञाणं—viñ·ñā·ṇaṃ

“Yā cāvuso, paññā yañca viññāṇaṁ—

“Wisdom and consciousness—
27

इमेi·me धम्माdham·mā संसट्ठाsaṃ·saṭ·ṭhā उदाहुu·dā·hu विसंसट्ठा?vi·saṃ·saṭ·ṭhā

ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?

are these things mixed or separate?
28

लब्भाlab·bhā चca पनिमेसंpa·ni·me·saṃ धम्मानंdham·mā·naṃ विनिब्भुजित्वाvi·nib·bhu·jit·vā विनिब्भुजित्वाvi·nib·bhu·jit·vā नानाकरणंnā·nā·ka·ra·ṇaṃ पञ्ञापेतुन्”ति?pañ·ñā·pe·tun

Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?

And can we completely disentangle them so as to describe the difference between them?”
29

“याyā चावुसो,cā·vu·so पञ्ञाpañ·ñā यञ्चyañ·ca विञ्ञाणं—viñ·ñā·ṇaṃ

“Yā cāvuso, paññā yañca viññāṇaṁ—

“Wisdom and consciousness—
30

इमेi·me धम्माdham·mā संसट्ठा,saṃ·saṭ·ṭhā नोno विसंसट्ठा।vi·saṃ·saṭ·ṭhā

ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.

these things are mixed, not separate.
31

नna चca लब्भाlab·bhā इमेसंi·me·saṃ धम्मानंdham·mā·naṃ विनिब्भुजित्वाvi·nib·bhu·jit·vā विनिब्भुजित्वाvi·nib·bhu·jit·vā नानाकरणंnā·nā·ka·ra·ṇaṃ पञ्ञापेतुं।pañ·ñā·pe·tuṃ

Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.

And you can never completely disentangle them so as to describe the difference between them.
32

यंyaṃ हावुसो,hā·vu·so पजानातिpa·jā·nā·ti तंtaṃ विजानाति,vi·jā·nā·ti यंyaṃ विजानातिvi·jā·nā·ti तंtaṃ पजानाति।pa·jā·nā·ti

Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti.

For you understand what you cognize, and you cognize what you understand.
33

तस्माtas·mā इमेi·me धम्माdham·mā संसट्ठा,saṃ·saṭ·ṭhā नोno विसंसट्ठा।vi·saṃ·saṭ·ṭhā

Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.

That’s why these things are mixed, not separate.
34

नna चca लब्भाlab·bhā इमेसंi·me·saṃ धम्मानंdham·mā·naṃ विनिब्भुजित्वाvi·nib·bhu·jit·vā विनिब्भुजित्वाvi·nib·bhu·jit·vā नानाकरणंnā·nā·ka·ra·ṇaṃ पञ्ञापेतुन्”ति।pañ·ñā·pe·tun

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.”
35

“याyā चावुसो,cā·vu·so पञ्ञाpañ·ñā यञ्चyañ·ca विञ्ञाणं—viñ·ñā·ṇaṃ

“Yā cāvuso, paññā yañca viññāṇaṁ—

“Wisdom and consciousness—
36

इमेसंi·me·saṃ धम्मानंdham·mā·naṃ संसट्ठानंsaṃ·saṭ·ṭhā·naṃ नोno विसंसट्ठानंvi·saṃ·saṭ·ṭhā·naṃ किंkiṃ नानाकरणन्”ति?nā·nā·ka·ra·ṇan

imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti?

what is the difference between these things that are mixed, not separate?”
37

“याyā चावुसो,cā·vu·so पञ्ञाpañ·ñā यञ्चyañ·ca विञ्ञाणं—viñ·ñā·ṇaṃ

“Yā cāvuso, paññā yañca viññāṇaṁ—

(Pāli only)
38

इमेसंi·me·saṃ धम्मानंdham·mā·naṃ संसट्ठानंsaṃ·saṭ·ṭhā·naṃ नोno विसंसट्ठानंvi·saṃ·saṭ·ṭhā·naṃ पञ्ञाpañ·ñā भावेतब्बा,bhā·ve·tab·bā विञ्ञाणंviñ·ñā·ṇaṃ परिञ्ञेय्यं।pa·riñ·ñey·yaṃ

imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ.

“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”
39

इदंi·daṃ नेसंne·saṃ नानाकरणन्”ति।nā·nā·ka·ra·ṇan

Idaṁ nesaṁ nānākaraṇan”ti.

(Pāli only)
40

“‘वेदनाve·da·nā वेदना’ति,ve·da·nā आवुसो,ā·vu·so वुच्चति।vuc·ca·ti

“‘Vedanā vedanā’ti, āvuso, vuccati.

“They speak of this thing called ‘feeling’.
41

कित्तावताkit·tā·va·tā नुnu खो,kho आवुसो,ā·vu·so वेदनातिve·da·nā·ti वुच्चती”ति?vuc·ca·tī

Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti?

How is feeling defined?”
42

“‘वेदेतिve·de·ti वेदेती’तिve·de·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā वेदनातिve·da·nā·ti वुच्चति।vuc·ca·ti

“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.

“It’s called feeling because it feels.
43

किञ्चkiñ·ca वेदेति?ve·de·ti

Kiñca vedeti?

And what does it feel?
44

सुखम्पिsu·kham·pi वेदेति,ve·de·ti दुक्खम्पिduk·kham·pi वेदेति,ve·de·ti अदुक्खमसुखम्पिa·duk·kha·ma·su·kham·pi वेदेति।ve·de·ti

Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti.

It feels pleasure, pain, and neutral.
45

‘वेदेतिve·de·ti वेदेती’तिve·de·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā वेदनातिve·da·nā·ti वुच्चती”ति।vuc·ca·tī

‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.

It’s called feeling because it feels.”
46

“‘सञ्ञाsañ·ñā सञ्ञा’ति,sañ·ñā आवुसो,ā·vu·so वुच्चति।vuc·ca·ti

“‘Saññā saññā’ti, āvuso, vuccati.

“They speak of this thing called ‘perception’.
47

कित्तावताkit·tā·va·tā नुnu खो,kho आवुसो,ā·vu·so सञ्ञातिsañ·ñā·ti वुच्चती”ति?vuc·ca·tī

Kittāvatā nu kho, āvuso, saññāti vuccatī”ti?

How is perception defined?”
48

“‘सञ्जानातिsañ·jā·nā·ti सञ्जानाती’तिsañ·jā·nā·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā सञ्ञातिsañ·ñā·ti वुच्चति।vuc·ca·ti

“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.

“It’s called perception because it perceives.
49

किञ्चkiñ·ca सञ्जानाति?sañ·jā·nā·ti

Kiñca sañjānāti?

And what does it perceive?
50

नीलकम्पिnī·la·kam·pi सञ्जानाति,sañ·jā·nā·ti पीतकम्पिpī·ta·kam·pi सञ्जानाति,sañ·jā·nā·ti लोहितकम्पिlo·hi·ta·kam·pi सञ्जानाति,sañ·jā·nā·ti ओदातम्पिo·dā·tam·pi सञ्जानाति।sañ·jā·nā·ti

Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.

It perceives blue, yellow, red, and white.
51

‘सञ्जानातिsañ·jā·nā·ti सञ्जानाती’तिsañ·jā·nā·tī खो,kho आवुसो,ā·vu·so तस्माtas·mā सञ्ञातिsañ·ñā·ti वुच्चती”ति।vuc·ca·tī

‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.

It’s called perception because it perceives.”
52

“याyā चावुसो,cā·vu·so वेदनाve·da·nā याyā चca सञ्ञाsañ·ñā यञ्चyañ·ca विञ्ञाणं—viñ·ñā·ṇaṃ

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—

“Feeling, perception, and consciousness—
53

इमेi·me धम्माdham·mā संसट्ठाsaṃ·saṭ·ṭhā उदाहुu·dā·hu विसंसट्ठा?vi·saṃ·saṭ·ṭhā

ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?

are these things mixed or separate?
54

लब्भाlab·bhā चca पनिमेसंpa·ni·me·saṃ धम्मानंdham·mā·naṃ विनिब्भुजित्वाvi·nib·bhu·jit·vā विनिब्भुजित्वाvi·nib·bhu·jit·vā नानाकरणंnā·nā·ka·ra·ṇaṃ पञ्ञापेतुन्”ति?pañ·ñā·pe·tun

Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?

And can we completely disentangle them so as to describe the difference between them?”
55

“याyā चावुसो,cā·vu·so वेदनाve·da·nā याyā चca सञ्ञाsañ·ñā यञ्चyañ·ca विञ्ञाणं—viñ·ñā·ṇaṃ

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—

“Feeling, perception, and consciousness—
56

इमेi·me धम्माdham·mā संसट्ठा,saṃ·saṭ·ṭhā नोno विसंसट्ठा।vi·saṃ·saṭ·ṭhā

ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.

these things are mixed, not separate.
57

नna चca लब्भाlab·bhā इमेसंi·me·saṃ धम्मानंdham·mā·naṃ विनिब्भुजित्वाvi·nib·bhu·jit·vā विनिब्भुजित्वाvi·nib·bhu·jit·vā नानाकरणंnā·nā·ka·ra·ṇaṃ पञ्ञापेतुं।pañ·ñā·pe·tuṃ

Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.

And you can never completely disentangle them so as to describe the difference between them.
58

यंyaṃ हावुसो,hā·vu·so वेदेतिve·de·ti तंtaṃ सञ्जानाति,sañ·jā·nā·ti यंyaṃ सञ्जानातिsañ·jā·nā·ti तंtaṃ विजानाति।vi·jā·nā·ti

Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti.

For you perceive what you feel, and you cognize what you perceive.
59

तस्माtas·mā इमेi·me धम्माdham·mā संसट्ठाsaṃ·saṭ·ṭhā नोno विसंसट्ठा।vi·saṃ·saṭ·ṭhā

Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā.

That’s why these things are mixed, not separate.
60

नna चca लब्भाlab·bhā इमेसंi·me·saṃ धम्मानंdham·mā·naṃ विनिब्भुजित्वाvi·nib·bhu·jit·vā विनिब्भुजित्वाvi·nib·bhu·jit·vā नानाकरणंnā·nā·ka·ra·ṇaṃ पञ्ञापेतुन्”ति।pañ·ñā·pe·tun

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.”
61

“निस्सट्ठेनnis·saṭ·ṭhe·na हावुसो,hā·vu·so पञ्चहिpañ·ca·hi इन्द्रियेहिin·dri·ye·hi परिसुद्धेनpa·ri·sud·dhe·na मनोविञ्ञाणेनma·no·viñ·ñā·ṇe·na किंkiṃ नेय्यन्”ति?ney·yan

“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?

“What can be known by purified mind consciousness released from the five senses?”
62

“निस्सट्ठेन,nis·saṭ·ṭhe·na आवुसो,ā·vu·so पञ्चहिpañ·ca·hi इन्द्रियेहिin·dri·ye·hi परिसुद्धेनpa·ri·sud·dhe·na मनोविञ्ञाणेनma·no·viñ·ñā·ṇe·na ‘अनन्तोa·nan·to आकासो’तिā·kā·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ नेय्यं,ney·yaṃ ‘अनन्तंa·nan·taṃ विञ्ञाणन्’तिviñ·ñā·ṇan विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ नेय्यं,ney·yaṃ ‘नत्थिnat·thi किञ्ची’तिkiñ·cī आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ नेय्यन्”ति।ney·yan

“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 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.”
63

“नेय्यंney·yaṃ पनावुसो,pa·nā·vu·so धम्मंdham·maṃ केनke·na पजानाती”ति?pa·jā·nā·tī

“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?

“How do you understand something that can be known?”
64

“नेय्यंney·yaṃ खो,kho आवुसो,ā·vu·so धम्मंdham·maṃ पञ्ञाचक्खुनाpañ·ñā·cak·khu·nā पजानाती”ति।pa·jā·nā·tī

“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.

“You understand something that can be known with the eye of wisdom.”
65

“पञ्ञाpañ·ñā पनावुसो,pa·nā·vu·so किमत्थिया”ति?ki·mat·thi·yā

“Paññā panāvuso, kimatthiyā”ti?

“What is the goal of wisdom?”
66

“पञ्ञाpañ·ñā खो,kho आवुसो,ā·vu·so अभिञ्ञत्थाa·bhiñ·ñat·thā परिञ्ञत्थाpa·riñ·ñat·thā पहानत्था”ति।pa·hā·nat·thā

“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.

“The goal of wisdom is direct knowledge, complete understanding, and giving up.”
67

“कतिka·ti पनावुसो,pa·nā·vu·so पच्चयाpac·ca·yā सम्मादिट्ठियाsam·mā·diṭ·ṭhi·yā उप्पादाया”ति?up·pā·dā·yā

“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?

“How many conditions are there for the arising of right view?”
68

“द्वेdve खो,kho आवुसो,ā·vu·so पच्चयाpac·ca·yā सम्मादिट्ठियाsam·mā·diṭ·ṭhi·yā उप्पादाय—up·pā·dā·ya

“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—

“There are two conditions for the arising of right view:
69

परतोpa·ra·to चca घोसो,gho·so योनिसोyo·ni·so चca मनसिकारो।ma·na·si·kā·ro

parato ca ghoso, yoniso ca manasikāro.

the voice of another and rational application of mind.
70

इमेi·me खो,kho आवुसो,ā·vu·so द्वेdve पच्चयाpac·ca·yā सम्मादिट्ठियाsam·mā·diṭ·ṭhi·yā उप्पादाया”ति।up·pā·dā·yā

Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.

These are the two conditions for the arising of right view.”
71

“कतिहिka·ti·hi पनावुसो,pa·nā·vu·so अङ्गेहिaṅ·ge·hi अनुग्गहिताa·nug·ga·hi·tā सम्मादिट्ठिsam·mā·diṭ·ṭhi चेतोविमुत्तिफलाce·to·vi·mut·ti·pha·lā चca होतिho·ti चेतोविमुत्तिफलानिसंसाce·to·vi·mut·ti·pha·lā·ni·saṃ·sā च,ca पञ्ञाविमुत्तिफलाpañ·ñā·vi·mut·ti·pha·lā चca होतिho·ti पञ्ञाविमुत्तिफलानिसंसाpañ·ñā·vi·mut·ti·pha·lā·ni·saṃ·sā चा”ति?cā

“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 freedom of heart and freedom by wisdom as its fruit and benefit?”
72

“पञ्चहिpañ·ca·hi खो,kho आवुसो,ā·vu·so अङ्गेहिaṅ·ge·hi अनुग्गहिताa·nug·ga·hi·tā सम्मादिट्ठिsam·mā·diṭ·ṭhi चेतोविमुत्तिफलाce·to·vi·mut·ti·pha·lā चca होतिho·ti चेतोविमुत्तिफलानिसंसाce·to·vi·mut·ti·pha·lā·ni·saṃ·sā च,ca पञ्ञाविमुत्तिफलाpañ·ñā·vi·mut·ti·pha·lā चca होतिho·ti पञ्ञाविमुत्तिफलानिसंसाpañ·ñā·vi·mut·ti·pha·lā·ni·saṃ·sā च।ca

“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 freedom of heart and freedom by wisdom as its fruit and benefit.
73

इधावुसो,i·dhā·vu·so सम्मादिट्ठिsam·mā·diṭ·ṭhi सीलानुग्गहिताsī·lā·nug·ga·hi·tā चca होति,ho·ti सुतानुग्गहिताsu·tā·nug·ga·hi·tā चca होति,ho·ti साकच्छानुग्गहिताsā·kac·chā·nug·ga·hi·tā चca होति,ho·ti समथानुग्गहिताsa·ma·thā·nug·ga·hi·tā चca होति,ho·ti विपस्सनानुग्गहिताvi·pas·sa·nā·nug·ga·hi·tā चca होति।ho·ti

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 ethics, learning, discussion, serenity, and discernment.
74

इमेहिi·me·hi खो,kho आवुसो,ā·vu·so पञ्चहङ्गेहिpañ·ca·haṅ·ge·hi अनुग्गहिताa·nug·ga·hi·tā सम्मादिट्ठिsam·mā·diṭ·ṭhi चेतोविमुत्तिफलाce·to·vi·mut·ti·pha·lā चca होतिho·ti चेतोविमुत्तिफलानिसंसाce·to·vi·mut·ti·pha·lā·ni·saṃ·sā च,ca पञ्ञाविमुत्तिफलाpañ·ñā·vi·mut·ti·pha·lā चca होतिho·ti पञ्ञाविमुत्तिफलानिसंसाpañ·ñā·vi·mut·ti·pha·lā·ni·saṃ·sā चा”ति।cā

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 freedom of heart and freedom by wisdom as its fruit and benefit.”
75

“कतिka·ti पनावुसो,pa·nā·vu·so भवा”ति?bha·vā

“Kati panāvuso, bhavā”ti?

“How many states of existence are there?”
76

“तयोमे,ta·yo·me आवुसो,ā·vu·so भवा—bha·vā

“Tayome, āvuso, bhavā—

“Reverend, there are these three states of existence.
77

कामभवो,kā·ma·bha·vo रूपभवो,rū·pa·bha·vo अरूपभवो”ति।a·rū·pa·bha·vo

kāmabhavo, rūpabhavo, arūpabhavo”ti.

Existence in the sensual realm, the realm of luminous form, and the formless realm.”
78

“कथंka·thaṃ पनावुसो,pa·nā·vu·so आयतिंā·ya·tiṃ पुनब्भवाभिनिब्बत्तिpu·nab·bha·vā·bhi·nib·bat·ti होती”ति?ho·tī

“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti?

“But how is there regeneration into a new state of existence in the future?”
79

“अविज्जानीवरणानंa·vij·jā·nī·va·ra·ṇā·naṃ खो,kho आवुसो,ā·vu·so सत्तानंsat·tā·naṃ तण्हासंयोजनानंtaṇ·hā·saṃ·yo·ja·nā·naṃ तत्रतत्राभिनन्दना—tat·ra·tat·rā·bhi·nan·da·nā

“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—

“It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land.
80

एवंe·vaṃ आयतिंā·ya·tiṃ पुनब्भवाभिनिब्बत्तिpu·nab·bha·vā·bhi·nib·bat·ti होती”ति।ho·tī

evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti.

That’s how there is regeneration into a new state of existence in the future.”
81

“कथंka·thaṃ पनावुसो,pa·nā·vu·so आयतिंā·ya·tiṃ पुनब्भवाभिनिब्बत्तिpu·nab·bha·vā·bhi·nib·bat·ti नna होती”ति?ho·tī

“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti?

“But how is there no regeneration into a new state of existence in the future?”
82

“अविज्जाविरागाa·vij·jā·vi·rā·gā खो,kho आवुसो,ā·vu·so विज्जुप्पादाvij·jup·pā·dā तण्हानिरोधा—taṇ·hā·ni·ro·dhā

“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—

“It’s when ignorance fades away, knowledge arises, and craving ceases.
83

एवंe·vaṃ आयतिंā·ya·tiṃ पुनब्भवाभिनिब्बत्तिpu·nab·bha·vā·bhi·nib·bat·ti नna होती”ति।ho·tī

evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti.

That’s how there is no regeneration into a new state of existence in the future.”
84

“कतमंka·ta·maṃ पनावुसो,pa·nā·vu·so पठमंpa·ṭha·maṃ झानन्”ति?jhā·nan

“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti?

“But what, reverend, is the first absorption?”
85

“इधावुसो,i·dhā·vu·so भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति—vi·ha·ra·ti

“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati—

“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.
86

इदंi·daṃ वुच्चति,vuc·ca·ti आवुसो,ā·vu·so पठमंpa·ṭha·maṃ झानन्”ति।jhā·nan

idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.

This is called the first absorption.”
87

“पठमंpa·ṭha·maṃ पनावुसो,pa·nā·vu·so झानंjhā·naṃ कतिअङ्गिकन्”ति?ka·ti·aṅ·gi·kan

“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?

“But how many factors does the first absorption have?”
88

“पठमंpa·ṭha·maṃ खो,kho आवुसो,ā·vu·so झानंjhā·naṃ पञ्चङ्गिकं।pañ·caṅ·gi·kaṃ

“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ.

“The first absorption has five factors.
89

इधावुसो,i·dhā·vu·so पठमंpa·ṭha·maṃ झानंjhā·naṃ समापन्नस्सsa·mā·pan·nas·sa भिक्खुनोbhik·khu·no वितक्कोvi·tak·ko चca वत्तति,vat·ta·ti विचारोvi·cā·ro चca पीतिpī·ti चca सुखञ्चsu·khañ·ca चित्तेकग्गताcit·te·kag·ga·tā च।ca

Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.

When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.
90

पठमंpa·ṭha·maṃ खो,kho आवुसो,ā·vu·so झानंjhā·naṃ एवंe·vaṃ पञ्चङ्गिकन्”ति।pañ·caṅ·gi·kan

Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.

That’s how the first absorption has five factors.”
91

“पठमंpa·ṭha·maṃ पनावुसो,pa·nā·vu·so झानंjhā·naṃ कतङ्गविप्पहीनंka·taṅ·ga·vip·pa·hī·naṃ कतङ्गसमन्नागतन्”ति?ka·taṅ·ga·sa·man·nā·ga·tan

“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti?

“But how many factors has the first absorption given up and how many does it possess?”
92

“पठमंpa·ṭha·maṃ खो,kho आवुसो,ā·vu·so झानंjhā·naṃ पञ्चङ्गविप्पहीनं,pañ·caṅ·ga·vip·pa·hī·naṃ पञ्चङ्गसमन्नागतं।pañ·caṅ·ga·sa·man·nā·ga·taṃ

“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ.

“The first absorption has given up five factors and possesses five factors.
93

इधावुसो,i·dhā·vu·so पठमंpa·ṭha·maṃ झानंjhā·naṃ समापन्नस्सsa·mā·pan·nas·sa भिक्खुनोbhik·khu·no कामच्छन्दोkā·mac·chan·do पहीनोpa·hī·no होति,ho·ti ब्यापादोbyā·pā·do पहीनोpa·hī·no होति,ho·ti थिनमिद्धंthi·na·mid·dhaṃ पहीनंpa·hī·naṃ होति,ho·ti उद्धच्चकुक्कुच्चंud·dhac·ca·kuk·kuc·caṃ पहीनंpa·hī·naṃ होति,ho·ti विचिकिच्छाvi·ci·kic·chā पहीनाpa·hī·nā होति;ho·ti

Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti;

When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up.
94

वितक्कोvi·tak·ko चca वत्तति,vat·ta·ti विचारोvi·cā·ro चca पीतिpī·ti चca सुखञ्चsu·khañ·ca चित्तेकग्गताcit·te·kag·ga·tā च।ca

vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.

Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.
95

पठमंpa·ṭha·maṃ खो,kho आवुसो,ā·vu·so झानंjhā·naṃ एवंe·vaṃ पञ्चङ्गविप्पहीनंpañ·caṅ·ga·vip·pa·hī·naṃ पञ्चङ्गसमन्नागतन्”ति।pañ·caṅ·ga·sa·man·nā·ga·tan

Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti.

That’s how the first absorption has given up five factors and possesses five factors.”
96

“पञ्चिमानि,pañ·ci·mā·ni आवुसो,ā·vu·so इन्द्रियानिin·dri·yā·ni नानाविसयानिnā·nā·vi·sa·yā·ni नानागोचरानि,nā·nā·go·ca·rā·ni नna अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa गोचरविसयंgo·ca·ra·vi·sa·yaṃ पच्चनुभोन्ति,pac·ca·nu·bhon·ti सेय्यथिदं—sey·ya·thi·daṃ

“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—

“Reverend, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. That is,
97

चक्खुन्द्रियं,cak·khun·dri·yaṃ सोतिन्द्रियं,so·tin·dri·yaṃ घानिन्द्रियं,ghā·nin·dri·yaṃ जिव्हिन्द्रियं,jiv·hin·dri·yaṃ कायिन्द्रियं।kā·yin·dri·yaṃ

cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.

the faculties of the eye, ear, nose, tongue, and body.
98

इमेसंi·me·saṃ खो,kho आवुसो,ā·vu·so पञ्चन्नंpañ·can·naṃ इन्द्रियानंin·dri·yā·naṃ नानाविसयानंnā·nā·vi·sa·yā·naṃ नानागोचरानं,nā·nā·go·ca·rā·naṃ नna अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa गोचरविसयंgo·ca·ra·vi·sa·yaṃ पच्चनुभोन्तानं,pac·ca·nu·bhon·tā·naṃ किंkiṃ पटिसरणं,pa·ṭi·sa·ra·ṇaṃ कोko चca नेसंne·saṃ गोचरविसयंgo·ca·ra·vi·sa·yaṃ पच्चनुभोती”ति?pac·ca·nu·bho·tī

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 domains and ranges, have recourse to? What experiences their domains and ranges?”
99

“पञ्चिमानि,pañ·ci·mā·ni आवुसो,ā·vu·so इन्द्रियानिin·dri·yā·ni नानाविसयानिnā·nā·vi·sa·yā·ni नानागोचरानि,nā·nā·go·ca·rā·ni नna अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa गोचरविसयंgo·ca·ra·vi·sa·yaṃ पच्चनुभोन्ति,pac·ca·nu·bhon·ti सेय्यथिदं—sey·ya·thi·daṃ

“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—

(Pāli only)
100

चक्खुन्द्रियं,cak·khun·dri·yaṃ सोतिन्द्रियं,so·tin·dri·yaṃ घानिन्द्रियं,ghā·nin·dri·yaṃ जिव्हिन्द्रियं,jiv·hin·dri·yaṃ कायिन्द्रियं।kā·yin·dri·yaṃ

cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.

(Pāli only)
101

इमेसंi·me·saṃ खो,kho आवुसो,ā·vu·so पञ्चन्नंpañ·can·naṃ इन्द्रियानंin·dri·yā·naṃ नानाविसयानंnā·nā·vi·sa·yā·naṃ नानागोचरानं,nā·nā·go·ca·rā·naṃ नna अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa गोचरविसयंgo·ca·ra·vi·sa·yaṃ पच्चनुभोन्तानं,pac·ca·nu·bhon·tā·naṃ मनोma·no पटिसरणं,pa·ṭi·sa·ra·ṇaṃ मनोma·no चca नेसंne·saṃ गोचरविसयंgo·ca·ra·vi·sa·yaṃ पच्चनुभोती”ति।pac·ca·nu·bho·tī

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 domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”
102

“पञ्चिमानि,pañ·ci·mā·ni आवुसो,ā·vu·so इन्द्रियानि,in·dri·yā·ni सेय्यथिदं—sey·ya·thi·daṃ

“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—

(Pāli only)
103

चक्खुन्द्रियं,cak·khun·dri·yaṃ सोतिन्द्रियं,so·tin·dri·yaṃ घानिन्द्रियं,ghā·nin·dri·yaṃ जिव्हिन्द्रियं,jiv·hin·dri·yaṃ कायिन्द्रियं।kā·yin·dri·yaṃ

cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.

(Pāli only)
104

इमानिi·mā·ni खो,kho आवुसो,ā·vu·so पञ्चिन्द्रियानिpañ·cin·dri·yā·ni किंkiṃ पटिच्चpa·ṭic·ca तिट्ठन्ती”ति?tiṭ·ṭhan·tī

Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?

“These five faculties depend on what to continue?”
105

“पञ्चिमानि,pañ·ci·mā·ni आवुसो,ā·vu·so इन्द्रियानि,in·dri·yā·ni सेय्यथिदं—sey·ya·thi·daṃ

“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—

(Pāli only)
106

चक्खुन्द्रियं,cak·khun·dri·yaṃ सोतिन्द्रियं,so·tin·dri·yaṃ घानिन्द्रियं,ghā·nin·dri·yaṃ जिव्हिन्द्रियं,jiv·hin·dri·yaṃ कायिन्द्रियं।kā·yin·dri·yaṃ

cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.

(Pāli only)
107

इमानिi·mā·ni खो,kho आवुसो,ā·vu·so पञ्चिन्द्रियानिpañ·cin·dri·yā·ni आयुंā·yuṃ पटिच्चpa·ṭic·ca तिट्ठन्ती”ति।tiṭ·ṭhan·tī

Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.

“These five faculties depend on vitality to continue.”
108

“आयुā·yu पनावुसो,pa·nā·vu·so किंkiṃ पटिच्चpa·ṭic·ca तिट्ठती”ति?tiṭ·ṭha·tī

“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti?

“But what does vitality depend on to continue?”
109

“आयुā·yu उस्मंus·maṃ पटिच्चpa·ṭic·ca तिट्ठती”ति।tiṭ·ṭha·tī

“Āyu usmaṁ paṭicca tiṭṭhatī”ti.

“Vitality depends on warmth to continue.”
110

“उस्माus·mā पनावुसो,pa·nā·vu·so किंkiṃ पटिच्चpa·ṭic·ca तिट्ठती”ति?tiṭ·ṭha·tī

“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti?

“But what does warmth depend on to continue?”
111

“उस्माus·mā आयुंā·yuṃ पटिच्चpa·ṭic·ca तिट्ठती”ति।tiṭ·ṭha·tī

“Usmā āyuṁ paṭicca tiṭṭhatī”ti.

“Warmth depends on vitality to continue.”
112

“इदानेवi·dā·ne·va खोkho मयं,ma·yaṃ आवुसो,ā·vu·so आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa भासितंbhā·si·taṃ एवंe·vaṃ आजानाम:ā·jā·nā·ma

“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:

“Just now I understood you to say:
113

‘आयुā·yu उस्मंus·maṃ पटिच्चpa·ṭic·ca तिट्ठती’ति।tiṭ·ṭha·tī

‘āyu usmaṁ paṭicca tiṭṭhatī’ti.

‘Vitality depends on warmth to continue.’
114

इदानेवi·dā·ne·va पनpa·na मयं,ma·yaṃ आवुसो,ā·vu·so आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa भासितंbhā·si·taṃ एवंe·vaṃ आजानाम:ā·jā·nā·ma

Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:

But I also understood you to say:
115

‘उस्माus·mā आयुंā·yuṃ पटिच्चpa·ṭic·ca तिट्ठती’ति।tiṭ·ṭha·tī

‘usmā āyuṁ paṭicca tiṭṭhatī’ti.

‘Warmth depends on vitality to continue.’
116

यथाya·thā कथंka·thaṃ पनावुसो,pa·nā·vu·so इमस्सi·mas·sa भासितस्सbhā·si·tas·sa अत्थोat·tho दट्ठब्बो”ति?daṭ·ṭhab·bo

Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

How then should we see the meaning of this statement?”
117

“तेनte·na हावुसो,hā·vu·so उपमंu·pa·maṃ तेte करिस्सामि;ka·ris·sā·mi

“Tena hāvuso, upamaṁ te karissāmi;

“Well then, reverend, I shall give you a simile.
118

उपमायपिधेकच्चेu·pa·mā·ya·pi·dhe·kac·ce विञ्ञूviñ·ñū पुरिसाpu·ri·sā भासितस्सbhā·si·tas·sa अत्थंat·thaṃ आजानन्ति।ā·jā·nan·ti

upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

For by means of a simile some sensible people understand the meaning of what is said.
119

सेय्यथापि,sey·ya·thā·pi आवुसो,ā·vu·so तेलप्पदीपस्सte·lap·pa·dī·pas·sa झायतोjhā·ya·to अच्चिंac·ciṃ पटिच्चpa·ṭic·ca आभाā·bhā पञ्ञायति,pañ·ñā·ya·ti आभंā·bhaṃ पटिच्चpa·ṭic·ca अच्चिac·ci पञ्ञायति;pañ·ñā·ya·ti

Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati;

Suppose there was an oil lamp burning. The luminosity appears dependent on the flame, and the flame appears dependent on the luminosity.
120

एवमेवe·va·me·va खो,kho आवुसो,ā·vu·so आयुā·yu उस्मंus·maṃ पटिच्चpa·ṭic·ca तिट्ठति,tiṭ·ṭha·ti उस्माus·mā आयुंā·yuṃ पटिच्चpa·ṭic·ca तिट्ठती”ति।tiṭ·ṭha·tī

evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti.

In the same way, vitality depends on warmth to continue, and warmth depends on vitality to continue.”
121

“तेवte·va नुnu खो,kho आवुसो,ā·vu·so आयुसङ्खारा,ā·yu·saṅ·khā·rā तेte वेदनियाve·da·ni·yā धम्माdham·mā उदाहुu·dā·hu अञ्ञेañ·ñe आयुसङ्खाराā·yu·saṅ·khā·rā अञ्ञेañ·ñe वेदनियाve·da·ni·yā धम्मा”ति?dham·mā

“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?

“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?”
122

“नna खो,kho आवुसो,ā·vu·so तेवte·va आयुसङ्खाराā·yu·saṅ·khā·rā तेte वेदनियाve·da·ni·yā धम्मा।dham·mā

“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.

“The vital forces are not the same things as the phenomena that are felt.
123

तेte चca हावुसो,hā·vu·so आयुसङ्खाराā·yu·saṅ·khā·rā अभविंसुa·bha·viṃ·su तेte वेदनियाve·da·ni·yā धम्मा,dham·mā नna यिदंyi·daṃ सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नस्सsa·mā·pan·nas·sa भिक्खुनोbhik·khu·no वुट्ठानंvuṭ·ṭhā·naṃ पञ्ञायेथ।pañ·ñā·ye·tha

Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.

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.
124

यस्माyas·mā चca खो,kho आवुसो,ā·vu·so अञ्ञेañ·ñe आयुसङ्खाराā·yu·saṅ·khā·rā अञ्ञेañ·ñe वेदनियाve·da·ni·yā धम्मा,dham·mā तस्माtas·mā सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नस्सsa·mā·pan·nas·sa भिक्खुनोbhik·khu·no वुट्ठानंvuṭ·ṭhā·naṃ पञ्ञायती”ति।pañ·ñā·ya·tī

Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.

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.”
125

“यदाya·dā नुnu खो,kho आवुसो,ā·vu·so इमंi·maṃ कायंkā·yaṃ कतिka·ti धम्माdham·mā जहन्ति;ja·han·ti अथायंa·thā·yaṃ कायोkā·yo उज्झितोuj·jhi·to अवक्खित्तोa·vak·khit·to सेति,se·ti यथाya·thā कट्ठंkaṭ·ṭhaṃ अचेतनन्”ति?a·ce·ta·nan

“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?

“How many things must this body lose before it lies abandoned, tossed aside like an insentient log?”
126

“यदाya·dā खो,kho आवुसो,ā·vu·so इमंi·maṃ कायंkā·yaṃ तयोta·yo धम्माdham·mā जहन्ति—आयुja·han·ti उस्माus·mā चca विञ्ञाणं;viñ·ñā·ṇaṃ अथायंa·thā·yaṃ कायोkā·yo उज्झितोuj·jhi·to अवक्खित्तोa·vak·khit·to सेति,se·ti यथाya·thā कट्ठंkaṭ·ṭhaṃ अचेतनन्”ति।a·ce·ta·nan

“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti.

“This body must lose three things before it lies abandoned, tossed aside like an insentient log: vitality, warmth, and consciousness.”
127

“य्वायं,yvā·yaṃ आवुसो,ā·vu·so मतोma·to कालङ्कतो,kā·laṅ·ka·to योyo चायंcā·yaṃ भिक्खुbhik·khu सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नो—इमेसंsa·mā·pan·no किंkiṃ नानाकरणन्”ति?nā·nā·ka·ra·ṇan

“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 mendicant who has attained the cessation of perception and feeling?”
128

“य्वायं,yvā·yaṃ आवुसो,ā·vu·so मतोma·to कालङ्कतोkā·laṅ·ka·to तस्सtas·sa कायसङ्खाराkā·ya·saṅ·khā·rā निरुद्धाni·rud·dhā पटिप्पस्सद्धा,pa·ṭip·pas·sad·dhā वचीसङ्खाराva·cī·saṅ·khā·rā निरुद्धाni·rud·dhā पटिप्पस्सद्धा,pa·ṭip·pas·sad·dhā चित्तसङ्खाराcit·ta·saṅ·khā·rā निरुद्धाni·rud·dhā पटिप्पस्सद्धा,pa·ṭip·pas·sad·dhā आयुā·yu परिक्खीणो,pa·rik·khī·ṇo उस्माus·mā वूपसन्ता,vū·pa·san·tā इन्द्रियानिin·dri·yā·ni परिभिन्नानि।pa·ri·bhin·nā·ni

“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 processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.
129

योyo चायंcā·yaṃ भिक्खुbhik·khu सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नोsa·mā·pan·no तस्सपिtas·sa·pi कायसङ्खाराkā·ya·saṅ·khā·rā निरुद्धाni·rud·dhā पटिप्पस्सद्धा,pa·ṭip·pas·sad·dhā वचीसङ्खाराva·cī·saṅ·khā·rā निरुद्धाni·rud·dhā पटिप्पस्सद्धा,pa·ṭip·pas·sad·dhā चित्तसङ्खाराcit·ta·saṅ·khā·rā निरुद्धाni·rud·dhā पटिप्पस्सद्धा,pa·ṭip·pas·sad·dhā आयुā·yu नna परिक्खीणो,pa·rik·khī·ṇo उस्माus·mā अवूपसन्ता,a·vū·pa·san·tā इन्द्रियानिin·dri·yā·ni विप्पसन्नानि।vip·pa·san·nā·ni

Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.

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.
130

य्वायं,yvā·yaṃ आवुसो,ā·vu·so मतोma·to कालङ्कतो,kā·laṅ·ka·to योyo चायंcā·yaṃ भिक्खुbhik·khu सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नो—इदंsa·mā·pan·no नेसंne·saṃ नानाकरणन्”ति।nā·nā·ka·ra·ṇan

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 mendicant who has attained the cessation of perception and feeling.”
131

“कतिka·ti पनावुसो,pa·nā·vu·so पच्चयाpac·ca·yā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā समापत्तिया”ति?sa·mā·pat·ti·yā

“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?

“How many conditions are necessary to attain the neutral release of the heart?”
132

“चत्तारोcat·tā·ro खो,kho आवुसो,ā·vu·so पच्चयाpac·ca·yā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā समापत्तिया।sa·mā·pat·ti·yā

“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.

“Four conditions are necessary to attain the neutral release of the heart.
133

इधावुसो,i·dhā·vu·so भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहानाpa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

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.
134

इमेi·me खो,kho आवुसो,ā·vu·so चत्तारोcat·tā·ro पच्चयाpac·ca·yā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā समापत्तिया”ति।sa·mā·pat·ti·yā

Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.

These four conditions are necessary to attain the neutral release of the heart.”
135

“कतिka·ti पनावुसो,pa·nā·vu·so पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā समापत्तिया”ति?sa·mā·pat·ti·yā

“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?

“How many conditions are necessary to attain the signless release of the heart?”
136

“द्वेdve खो,kho आवुसो,ā·vu·so पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā समापत्तिया—sa·mā·pat·ti·yā

“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—

“Two conditions are necessary to attain the signless release of the heart:
137

सब्बनिमित्तानञ्चsab·ba·ni·mit·tā·nañ·ca अमनसिकारो,a·ma·na·si·kā·ro अनिमित्तायa·ni·mit·tā·ya चca धातुयाdhā·tu·yā मनसिकारो।ma·na·si·kā·ro

sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro.

not focusing on any signs, and focusing on the signless.
138

इमेi·me खो,kho आवुसो,ā·vu·so द्वेdve पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā समापत्तिया”ति।sa·mā·pat·ti·yā

Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.

These two conditions are necessary to attain the signless release of the heart.”
139

“कतिka·ti पनावुसो,pa·nā·vu·so पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā ठितिया”ति?ṭhi·ti·yā

“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?

“How many conditions are necessary to remain in the signless release of the heart?”
140

“तयोta·yo खो,kho आवुसो,ā·vu·so पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā ठितिया—ṭhi·ti·yā

“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—

“Three conditions are necessary to remain in the signless release of the heart:
141

सब्बनिमित्तानञ्चsab·ba·ni·mit·tā·nañ·ca अमनसिकारो,a·ma·na·si·kā·ro अनिमित्तायa·ni·mit·tā·ya चca धातुयाdhā·tu·yā मनसिकारो,ma·na·si·kā·ro पुब्बेpub·be चca अभिसङ्खारो।a·bhi·saṅ·khā·ro

sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.

not focusing on any signs, focusing on the signless, and a previous determination.
142

इमेi·me खो,kho आवुसो,ā·vu·so तयोta·yo पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā ठितिया”ति।ṭhi·ti·yā

Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.

These three conditions are necessary to remain in the signless release of the heart.”
143

“कतिka·ti पनावुसो,pa·nā·vu·so पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā वुट्ठानाया”ति?vuṭ·ṭhā·nā·yā

“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?

“How many conditions are necessary to emerge from the signless release of the heart?”
144

“द्वेdve खो,kho आवुसो,ā·vu·so पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā वुट्ठानाय—vuṭ·ṭhā·nā·ya

“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—

“Two conditions are necessary to emerge from the signless release of the heart:
145

सब्बनिमित्तानञ्चsab·ba·ni·mit·tā·nañ·ca मनसिकारो,ma·na·si·kā·ro अनिमित्तायa·ni·mit·tā·ya चca धातुयाdhā·tu·yā अमनसिकारो।a·ma·na·si·kā·ro

sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro.

focusing on all signs, and not focusing on the signless.
146

इमेi·me खो,kho आवुसो,ā·vu·so द्वेdve पच्चयाpac·ca·yā अनिमित्तायa·ni·mit·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā वुट्ठानाया”ति।vuṭ·ṭhā·nā·yā

Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.

These two conditions are necessary to emerge from the signless release of the heart.”
147

“याyā चायं,cā·yaṃ आवुसो,ā·vu·so अप्पमाणाap·pa·mā·ṇā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca सुञ्ञताsuñ·ña·tā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca अनिमित्ताa·ni·mit·tā चेतोविमुत्ति—इमेce·to·vi·mut·ti धम्माdham·mā नानात्थाnā·nāt·thā चेवce·va नानाब्यञ्जनाnā·nāb·yañ·ja·nā चca उदाहुu·dā·hu एकत्थाe·kat·thā ब्यञ्जनमेवbyañ·ja·na·me·va नानन्”ति?nā·nan

“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 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?”
148

“याyā चायं,cā·yaṃ आवुसो,ā·vu·so अप्पमाणाap·pa·mā·ṇā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca सुञ्ञताsuñ·ña·tā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca अनिमित्ताa·ni·mit·tā चेतोविमुत्ति—अत्थिce·to·vi·mut·ti खो,kho आवुसो,ā·vu·so परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā नानात्थाnā·nāt·thā चेवce·va नानाब्यञ्जनाnā·nāb·yañ·ja·nā च;ca

“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.
149

अत्थिat·thi चca खो,kho आवुसो,ā·vu·so परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā एकत्था,e·kat·thā ब्यञ्जनमेवbyañ·ja·na·me·va नानं।nā·naṃ

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.
150

कतमोka·ta·mo चावुसो,cā·vu·so परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā नानात्थाnā·nāt·thā चेवce·va नानाब्यञ्जनाnā·nāb·yañ·ja·nā च?ca

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?
151

इधावुसो,i·dhā·vu·so भिक्खुbhik·khu मेत्तासहगतेनmet·tā·sa·ha·ga·te·na चेतसाce·ta·sā एकंe·kaṃ दिसंdi·saṃ फरित्वाpha·rit·vā विहरति,vi·ha·ra·ti तथाta·thā दुतियं,du·ti·yaṃ तथाta·thā ततियं,ta·ti·yaṃ तथाta·thā चतुत्थं।ca·tut·thaṃ इतिi·ti उद्धमधोud·dha·ma·dho तिरियंti·ri·yaṃ सब्बधिsab·ba·dhi सब्बत्ततायsab·bat·ta·tā·ya सब्बावन्तंsab·bā·van·taṃ लोकंlo·kaṃ मेत्तासहगतेनmet·tā·sa·ha·ga·te·na चेतसाce·ta·sā विपुलेनvi·pu·le·na महग्गतेनma·hag·ga·te·na अप्पमाणेनap·pa·mā·ṇe·na अवेरेनa·ve·re·na अब्याबज्झेनab·yā·baj·jhe·na फरित्वाpha·rit·vā विहरति।vi·ha·ra·ti

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 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.
152

करुणासहगतेनka·ru·ṇā·sa·ha·ga·te·na चेतसाce·ta·sā …पे…pe

Karuṇāsahagatena cetasā …pe…

They meditate spreading a heart full of compassion …
153

मुदितासहगतेनmu·di·tā·sa·ha·ga·te·na चेतसाce·ta·sā …

muditāsahagatena cetasā …

They meditate spreading a heart full of rejoicing …
154

उपेक्खासहगतेनu·pek·khā·sa·ha·ga·te·na चेतसाce·ta·sā एकंe·kaṃ दिसंdi·saṃ फरित्वाpha·rit·vā विहरति,vi·ha·ra·ti तथाta·thā दुतियं,du·ti·yaṃ तथाta·thā ततियं,ta·ti·yaṃ तथाta·thā चतुत्थं।ca·tut·thaṃ इतिi·ti उद्धमधोud·dha·ma·dho तिरियंti·ri·yaṃ सब्बधिsab·ba·dhi सब्बत्ततायsab·bat·ta·tā·ya सब्बावन्तंsab·bā·van·taṃ लोकंlo·kaṃ उपेक्खासहगतेनu·pek·khā·sa·ha·ga·te·na चेतसाce·ta·sā विपुलेनvi·pu·le·na महग्गतेनma·hag·ga·te·na अप्पमाणेनap·pa·mā·ṇe·na अवेरेनa·ve·re·na अब्याबज्झेनab·yā·baj·jhe·na फरित्वाpha·rit·vā विहरति।vi·ha·ra·ti

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.

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.
155

अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so अप्पमाणाap·pa·mā·ṇā चेतोविमुत्ति।ce·to·vi·mut·ti

Ayaṁ vuccatāvuso, appamāṇā cetovimutti.

This is called the limitless release of the heart.
156

कतमाka·ta·mā चावुसो,cā·vu·so आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्ति?ce·to·vi·mut·ti

Katamā cāvuso, ākiñcaññā cetovimutti?

And what is the release of the heart through nothingness?
157

इधावुसो,i·dhā·vu·so भिक्खुbhik·khu सब्बसोsab·ba·so विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma नत्थिnat·thi किञ्चीतिkiñ·cī·ti आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.

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.
158

अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्ति।ce·to·vi·mut·ti

Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.

This is called the heart’s release through nothingness.
159

कतमाka·ta·mā चावुसो,cā·vu·so सुञ्ञताsuñ·ña·tā चेतोविमुत्ति?ce·to·vi·mut·ti

Katamā cāvuso, suññatā cetovimutti?

And what is the release of the heart through emptiness?
160

इधावुसो,i·dhā·vu·so भिक्खुbhik·khu अरञ्ञगतोa·rañ·ña·ga·to वाvā रुक्खमूलगतोruk·kha·mū·la·ga·to वाvā सुञ्ञागारगतोsuñ·ñā·gā·ra·ga·to वाvā इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:

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:
161

‘सुञ्ञमिदंsuñ·ña·mi·daṃ अत्तेनat·te·na वाvā अत्तनियेनat·ta·ni·ye·na वा’ति।vā

‘suññamidaṁ attena vā attaniyena vā’ti.

‘This is empty of a self or what belongs to a self.’
162

अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so सुञ्ञताsuñ·ña·tā चेतोविमुत्ति।ce·to·vi·mut·ti

Ayaṁ vuccatāvuso, suññatā cetovimutti.

This is called the release of the heart through emptiness.
163

कतमाka·ta·mā चावुसो,cā·vu·so अनिमित्ताa·ni·mit·tā चेतोविमुत्ति?ce·to·vi·mut·ti

Katamā cāvuso, animittā cetovimutti?

And what is the signless release of the heart?
164

इधावुसो,i·dhā·vu·so भिक्खुbhik·khu सब्बनिमित्तानंsab·ba·ni·mit·tā·naṃ अमनसिकाराa·ma·na·si·kā·rā अनिमित्तंa·ni·mit·taṃ चेतोसमाधिंce·to·sa·mā·dhiṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.

It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.
165

अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so अनिमित्ताa·ni·mit·tā चेतोविमुत्ति।ce·to·vi·mut·ti

Ayaṁ vuccatāvuso, animittā cetovimutti.

This is called the signless release of the heart.
166

अयंa·yaṃ खो,kho आवुसो,ā·vu·so परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā नानात्थाnā·nāt·thā चेवce·va नानाब्यञ्जनाnā·nāb·yañ·ja·nā च।ca

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.
167

कतमोka·ta·mo चावुसो,cā·vu·so परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā एकत्थाe·kat·thā ब्यञ्जनमेवbyañ·ja·na·me·va नानं?nā·naṃ

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?
168

रागोrā·go खो,kho आवुसो,ā·vu·so पमाणकरणो,pa·mā·ṇa·ka·ra·ṇo दोसोdo·so पमाणकरणो,pa·mā·ṇa·ka·ra·ṇo मोहोmo·ho पमाणकरणो।pa·mā·ṇa·ka·ra·ṇo

Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo.

Greed, hate, and delusion are makers of limits.
169

तेte खीणासवस्सkhī·ṇā·sa·vas·sa भिक्खुनोbhik·khu·no पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

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.
170

यावताyā·va·tā खो,kho आवुसो,ā·vu·so अप्पमाणाap·pa·mā·ṇā चेतोविमुत्तियो,ce·to·vi·mut·ti·yo अकुप्पाa·kup·pā तासंtā·saṃ चेतोविमुत्तिce·to·vi·mut·ti अग्गमक्खायति।ag·ga·mak·khā·ya·ti

Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.

The unshakable release of the heart is said to be the best kind of limitless release of the heart.
171

साsā खोkho पनाकुप्पाpa·nā·kup·pā चेतोविमुत्तिce·to·vi·mut·ti सुञ्ञाsuñ·ñā रागेन,rā·ge·na सुञ्ञाsuñ·ñā दोसेन,do·se·na सुञ्ञाsuñ·ñā मोहेन।mo·he·na

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

That unshakable release of the heart is empty of greed, hate, and delusion.
172

रागोrā·go खो,kho आवुसो,ā·vu·so किञ्चनो,kiñ·ca·no दोसोdo·so किञ्चनो,kiñ·ca·no मोहोmo·ho किञ्चनो।kiñ·ca·no

Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano.

Greed is something, hate is something, and delusion is something.
173

तेte खीणासवस्सkhī·ṇā·sa·vas·sa भिक्खुनोbhik·khu·no पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

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.
174

यावताyā·va·tā खो,kho आवुसो,ā·vu·so आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्तियो,ce·to·vi·mut·ti·yo अकुप्पाa·kup·pā तासंtā·saṃ चेतोविमुत्तिce·to·vi·mut·ti अग्गमक्खायति।ag·ga·mak·khā·ya·ti

Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.

The unshakable release of the heart is said to be the best kind of release of the heart through nothingness.
175

साsā खोkho पनाकुप्पाpa·nā·kup·pā चेतोविमुत्तिce·to·vi·mut·ti सुञ्ञाsuñ·ñā रागेन,rā·ge·na सुञ्ञाsuñ·ñā दोसेन,do·se·na सुञ्ञाsuñ·ñā मोहेन।mo·he·na

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

That unshakable release of the heart is empty of greed, hate, and delusion.
176

रागोrā·go खो,kho आवुसो,ā·vu·so निमित्तकरणो,ni·mit·ta·ka·ra·ṇo दोसोdo·so निमित्तकरणो,ni·mit·ta·ka·ra·ṇo मोहोmo·ho निमित्तकरणो।ni·mit·ta·ka·ra·ṇo

Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.

Greed, hate, and delusion are makers of signs.
177

तेte खीणासवस्सkhī·ṇā·sa·vas·sa भिक्खुनोbhik·khu·no पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

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.
178

यावताyā·va·tā खो,kho आवुसो,ā·vu·so अनिमित्ताa·ni·mit·tā चेतोविमुत्तियो,ce·to·vi·mut·ti·yo अकुप्पाa·kup·pā तासंtā·saṃ चेतोविमुत्तिce·to·vi·mut·ti अग्गमक्खायति।ag·ga·mak·khā·ya·ti

Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.

The unshakable release of the heart is said to be the best kind of signless release of the heart.
179

साsā खोkho पनाकुप्पाpa·nā·kup·pā चेतोविमुत्तिce·to·vi·mut·ti सुञ्ञाsuñ·ñā रागेन,rā·ge·na सुञ्ञाsuñ·ñā दोसेन,do·se·na सुञ्ञाsuñ·ñā मोहेन।mo·he·na

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

That unshakable release of the heart is empty of greed, hate, and delusion.
180

अयंa·yaṃ खो,kho आवुसो,ā·vu·so परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā एकत्थाe·kat·thā ब्यञ्जनमेवbyañ·ja·na·me·va नानन्”ति।nā·nan

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.”
181

इदमवोचायस्माi·da·ma·vo·cā·yas·mā सारिपुत्तो।sā·ri·put·to

Idamavocāyasmā sāriputto.

That is what Venerable Sāriputta said.
182

अत्तमनोat·ta·ma·no आयस्माā·yas·mā महाकोट्ठिकोma·hā·koṭ·ṭhi·ko आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa भासितंbhā·si·taṃ अभिनन्दीति।a·bhi·nan·dī·ti

Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.

Satisfied, Venerable Mahākoṭṭhita approved what Sāriputta said.
183

महावेदल्लसुत्तंma·hā·ve·dal·la·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ ततियं।ta·ti·yaṃ

Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.