Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One 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 Ven. Mahā Koṭṭhita, emerging from his seclusion in the evening, went to Ven. Sāriputta and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta,

“‘Duppañño duppañño’ti, āvuso, vuccati.“Friend, ‘One of poor discernment, one of poor discernment’: Thus is it said. Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?To what extent is one said to be ‘one of poor discernment’?”

“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.“‘One doesn’t discern, one doesn’t discern’: Thus, friend, one is said to be ‘one of poor discernment.’ Kiñca nappajānāti?And what doesn’t one discern? ‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti.One doesn’t discern, ‘This is stress.’ One doesn’t discern, ‘This is the origination of stress.’ One doesn’t discern, ‘This is the cessation of stress.’ One doesn’t discern, ‘This is the practice leading to the cessation of stress.’ ‘ ‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.One doesn’t discern, one doesn’t discern’: Thus one is said to be ‘one of poor discernment.’”

“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:Saying, “Very good, friend,” Ven. Mahā Koṭṭhita—delighting in & approving of Ven. Sāriputta’s statement—asked him a further question:

“‘Paññavā paññavā’ti, āvuso, vuccati.“Discerning, discerning’: Thus is it said. Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?To what extent, friend, is one said to be ‘discerning’?”

“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.“‘One discerns, one discerns’: Thus, friend, one is said to be ‘discerning.’ Kiñca pajānāti?And what does one discern? ‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti.One discerns, ‘This is stress.’ One discerns, ‘This is the origination of stress.’ One discerns, ‘This is the cessation of stress.’ One discerns, ‘This is the practice leading to the cessation of stress.’ ‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.‘One discerns, one discerns’: Thus one is said to be ‘discerning.’”

“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati.“‘Consciousness, consciousness’: Thus is it said. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?To what extent, friend, is it said to be ‘consciousness’?”

“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.“‘It cognizes, it cognizes’: Thus, friend, it is said to be ‘consciousness.’ Kiñca vijānāti?And what does it cognize? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti.It cognizes ‘pleasant.’ It cognizes ‘painful.’ It cognizes ‘neither painful nor pleasant.’ ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.‘It cognizes, it cognizes’: Thus it is said to be ‘consciousness.’”

“Yā cāvuso, paññā yañca viññāṇaṁ—“Discernment & consciousness, friend: ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?Are these qualities conjoined or disjoined? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?
vinibbhujitvā vinibbhujitvā → vinibbhujjitvā vinibbhujjitvā (mr)Is it possible, having separated them one from the other, to delineate the difference between them?”

“Yā cāvuso, paññā yañca viññāṇaṁ—“Discernment & consciousness ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.are conjoined, friend, not disjoined. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.It’s not possible, having separated them one from the other, to delineate the difference between them. Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti.
Yaṁ hāvuso → yañcāvuso (bj, mr); yañca āvuso (sya-all, km)For what one discerns, that one cognizes. What one cognizes, that one discerns. Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.Therefore these qualities are conjoined, not disjoined, Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.and it is not possible, having separated them one from another, to delineate the difference between them.”

“Yā cāvuso, paññā yañca viññāṇaṁ—“Discernment & consciousness, friend: imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti?What is the difference between these qualities that are conjoined, not disjoined?”

“Yā cāvuso, paññā yañca viññāṇaṁ—“Discernment & consciousness, friend: imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ.Of these qualities that are conjoined, not disjoined, discernment is to be developed, consciousness is to be fully comprehended.” Idaṁ nesaṁ nānākaraṇan”ti.

“‘Vedanā vedanā’ti, āvuso, vuccati.“‘Feeling, feeling’: Thus is it said. Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti?To what extent, friend, is it said to be ‘feeling’?”

“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.“‘It feels, it feels’: Thus, friend, it is said to be ‘feeling.’ Kiñca vedeti?And what does it feel? Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti.It feels pleasure. It feels pain. It feels neither pleasure nor pain. ‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.‘It feels, it feels’: Thus it is said to be ‘feeling.’”

“‘Saññā saññā’ti, āvuso, vuccati.“‘Perception, perception’: Thus is it said. Kittāvatā nu kho, āvuso, saññāti vuccatī”ti?To what extent, friend, is it said to be ‘perception’?”

“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.“‘It perceives, it perceives’: Thus, friend, it is said to be ‘perception.’ Kiñca sañjānāti?And what does it perceive? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.It perceives blue. It perceives yellow. It perceives red. It perceives white. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.‘It perceives, it perceives’: Thus it is said to be ‘perception.’”

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—“Feeling, perception, & consciousness, friend: ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?Are these qualities conjoined or disjoined? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?Is it possible, having separated them one from another, to delineate the difference among them?”

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—“Feeling, perception, & consciousness ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.are conjoined, friend, not disjoined. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.It is not possible, having separated them one from another, to delineate the difference among them. Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti.
Yaṁ hāvuso → yaṁ cāvuso (sya-all, km); yañcāvuso (mr)For what one feels, that one perceives. What one perceives, that one cognizes. Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā.Therefore these qualities are conjoined, not disjoined, Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.and it is not possible, having separated them one from another, to delineate the difference among them.”

“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?
Nissaṭṭhena hāvuso → nissaṭṭhena panāvuso (?)“Friend, what can be known with the purified intellect-consciousness divorced from the five (sense) faculties?”

“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.“Friend, with the purified intellect-consciousness divorced from the five faculties, the dimension of the infinitude of space can be known (as) ‘infinite space,’ the dimension of the infinitude of consciousness can be known (as) ‘infinite consciousness,’ the dimension of nothingness can be known (as) ‘There is nothing.’

“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?“With what does one know a quality that can be known?”

“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.“One knows a quality that can be known with the eye of discernment.”

“Paññā panāvuso, kimatthiyā”ti?“And what is the purpose of discernment?”

“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.“The purpose of discernment is direct knowledge, its purpose is full comprehension, its purpose is abandoning.”

“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?“Friend, how many conditions are there for the arising of right view?”

“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—“Friend, there are two conditions for the arising of right view: parato ca ghoso, yoniso ca manasikāro.the voice of another and appropriate attention. 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?“And assisted by how many factors does right view have awareness-release as its fruit & reward, and discernment-release as its fruit & reward?”

“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca.“Assisted by five factors, right view has awareness-release as its fruit & reward, and discernment-release as its fruit & reward. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.There is the case where right view is assisted by virtue, assisted by learning, assisted by discussion, assisted by tranquility, assisted by insight. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti.Assisted by these five factors, right view has awareness-release as its fruit & reward, and discernment-release as its fruit & reward.”

“Kati panāvuso, bhavā”ti?“Friend, how many kinds of becoming are there?”

“Tayome, āvuso, bhavā—“Friend, there are these three kinds of becoming: kāmabhavo, rūpabhavo, arūpabhavo”ti.sensual becoming, form becoming, formless becoming.“

“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti?“And how is further becoming in the future brought about?”

“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—“The delight, now here, now there, of beings hindered by ignorance & fettered by craving: evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti.That’s how further becoming in the future is brought about.”

“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti?“And how is further becoming in the future not brought about?”

“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—“Through the fading of ignorance, the arising of clear knowing, & the cessation of craving: evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti.That’s how further becoming in the future is not brought about.”

“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti?“What, friend, is the first jhāna?”

“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati—“There is the case, friend, where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.This is called the first jhāna.”

“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?“And 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.There is the case where, in a monk who has attained the five-factored first jhāna, there occurs directed thought, evaluation, rapture, pleasure, & singleness of mind. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.It’s in this way that the first jhāna has five factors.”

“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti?“And how many factors are abandoned in the first jhāna, and with how many is it endowed?”

“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ.“Five factors are abandoned in the first jhāna, and with five is it endowed. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti;There is the case where, in a monk who has attained the first jhāna, sensual desire is abandoned, ill will is abandoned, sloth & torpor is abandoned, restlessness & anxiety is abandoned, uncertainty is abandoned. vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.And there occur directed thought, evaluation, rapture, pleasure, & singleness of mind. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti.It’s in this way that five factors are abandoned in the first jhāna, and with five it is endowed.”

“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—“Friend, there are these five faculties each with a separate range, a separate domain, and they do not experience one another’s range & domain: cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?Now what do these five faculties—each with a separate range, a separate domain, not experiencing one another’s range & domain: the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty—have as their (common) arbitrator? What experiences (all) their ranges & domains?”

“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—“Friend, these five faculties—each with a separate range, a separate domain, not experiencing one another’s range & domain: cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty—have the intellect as their (common) arbitrator. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.The intellect is what experiences (all) their ranges & domains.”

“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—“Now, these five faculties— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty: Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?In dependence on what do they remain standing?”

“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—“These five faculties— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty— Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.remain standing in dependence on vitality.”

“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti?“And vitality remains standing in dependence on what?”

“Āyu usmaṁ paṭicca tiṭṭhatī”ti.“Vitality remains standing in dependence on heat.”

“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti?“And heat remains standing in dependence on what?”

“Usmā āyuṁ paṭicca tiṭṭhatī”ti.“Heat remains standing in dependence on vitality.”

“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:“Just now, friend Sāriputta, we understood you to say, ‘āyu usmaṁ paṭicca tiṭṭhatī’ti.‘Vitality remains standing in dependence on heat.’ Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:And just now we understood you to say, ‘usmā āyuṁ paṭicca tiṭṭhatī’ti.‘Heat remains standing in dependence on vitality.’ Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?Now how is the meaning of these statements to be seen?”

“Tena hāvuso, upamaṁ te karissāmi;“In that case, friend, I will give you analogy, upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.for there are cases where it is through an analogy that an intelligent person understands the meaning of a statement. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati;Suppose an oil lamp is burning. Its radiance is discerned in dependence on its flame, and its flame is discerned in dependence on its radiance. evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti.In the same way, vitality remains standing in dependence on heat, and heat remains standing in dependence on vitality.

“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?“Friend, are vitality-fabrications the same thing as feeling-states? Or are vitality-fabrications one thing, and feeling-states another?”

“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.“Vitality-fabrications are not the same thing as feeling-states, friend. Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.If vitality-fabrications were the same thing as feeling-states, the emergence of a monk from the attainment of the cessation of feeling & perception would not be discerned. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.It’s because vitality-fabrications are one thing and feeling-states another that the emergence of a monk from the attainment of the cessation of perception & feeling is discerned.”

“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?“When this body lacks how many qualities does it lie discarded & forsaken, like a senseless 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 lacks these three qualities—vitality, heat, & consciousness—it lies discarded & forsaken like a senseless log.”

“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti?“What is the difference between one who is dead, who has completed his time, and a monk who has attained the cessation of perception & feeling?”

“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.“In the case of the one who is dead, who has completed his time, his bodily fabrications have ceased & subsided, his verbal fabrications… his mental fabrications have ceased & subsided, his vitality is exhausted, his heat subsided, & his faculties are scattered. Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.But in the case of a monk who has attained the cessation of perception & feeling, his bodily fabrications have ceased & subsided, his verbal fabrications… his mental fabrications have ceased & subsided, his vitality is not exhausted, his heat has not subsided, & his faculties are exceptionally clear. Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti.This is the difference between one who is dead, who has completed his time, and a monk who has attained the cessation of perception & feeling.”

“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?“Friend, how many conditions are there for the attainment of the neither-pleasant-nor-painful awareness-release?”

“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.“Friend, there are four conditions for the attainment of the neither-pleasant-nor-painful awareness-release. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.These are the four conditions for the attainment of the neither-pleasant-nor-painful awareness-release.

“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?“How many conditions are there for the attainment of the theme-less awareness-release?”

“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—“There are two conditions for the attainment of the theme-less awareness-release: sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro.lack of attention to all themes and attention to the theme-less property. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.These are the two conditions for the attainment of the theme-less awareness-release.”

“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?“And how many conditions are there for the persistence of the theme-less awareness-release?”

“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—“There are three conditions for the persistence of the theme-less awareness-release: sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.lack of attention to all themes, attention to the theme-less property, and a prior act of will. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.These are the three conditions for the persistence of the theme-less awareness-release.”

“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?“And how many conditions are there for the emergence from the theme-less awareness-release?”

“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—“There are two conditions for the emergence from the theme-less awareness-release: sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro.attention to all themes and lack of attention to the theme-less property. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.These are the two conditions for the emergence from the theme-less awareness-release.”

“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 immeasurable awareness-release, the nothingness awareness-release, the emptiness awareness-release, the theme-less awareness-release: Are these qualities different in meaning & different in name, or are they one in meaning and different only in name?”

“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;“The immeasurable awareness-release, the nothingness awareness-release, the emptiness awareness-release, the theme-less awareness-release: There is a way of explanation by which these qualities are different in meaning & different in name, atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.and there is a way of explanation by which these qualities are one in meaning and different only in name.

Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?“And what is the way of explanation by which these qualities are different in meaning & different in name?

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.There is the case where a monk keeps pervading the first direction [the east]—as well as the second direction, the third, & the fourth—with an awareness imbued with goodwill. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with goodwill: abundant, expansive, immeasurable, free from hostility, free from ill will. Karuṇāsahagatena cetasā …pe…“He keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with compassion… muditāsahagatena cetasā …an awareness imbued with empathetic joy.… 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 keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. Ayaṁ vuccatāvuso, appamāṇā cetovimutti.“This is called the immeasurable awareness-release.

Katamā cāvuso, ākiñcaññā cetovimutti?“And what is the nothingness awareness-release? Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, thinking, ‘There is nothing,’ enters & remains in the dimension of nothingness. Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.This is called the nothingness awareness-release.

Katamā cāvuso, suññatā cetovimutti?“And what is the emptiness awareness-release? Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: ‘suññamidaṁ attena vā attaniyena vā’ti.‘This is empty of self or of anything pertaining to self.’ Ayaṁ vuccatāvuso, suññatā cetovimutti.This is called the emptiness awareness-release.

Katamā cāvuso, animittā cetovimutti?“And what is the theme-less awareness-release? Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.There is the case where a monk, through not attending to all themes, enters & remains in the theme-less concentration of awareness. Ayaṁ vuccatāvuso, animittā cetovimutti.This is called the theme-less awareness-release.

Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.“This is the way of explaining by which these qualities are different in meaning & different in name.

Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?“And what is the way of explaining whereby these qualities are one in meaning and different only in name?

Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo.“Passion, friend, is a making of measurement. Aversion is a making of measurement. Delusion is a making of measurement. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.In a monk whose effluents are ended, these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.Now, to the extent that there is immeasurable awareness-release, the unprovoked awareness-release is declared the foremost. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion.

Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano.“Passion is a something. Aversion is a something. Delusion is a something. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.In a monk whose effluents are ended, these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.Now, to the extent that there is nothingness awareness-release, the unprovoked awareness-release is declared the foremost. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion.

Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.“Passion is a making of themes. Aversion is a making of themes. Delusion is a making of themes. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.In a monk whose effluents are ended, these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.Now, to the extent that there is theme-less awareness-release, the unprovoked awareness-release is declared the foremost. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion.

Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.“This, friend, is the way of explaining whereby these qualities are one in meaning and different only in name.”

Idamavocāyasmā sāriputto.That is what Ven. Sāriputta said. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.Gratified, Ven. Mahā Koṭṭhita delighted in Ven. Sāriputta’s words.

Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.