{"id":"mn43","title":"The Great Elaboration","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn43","title":"The Great Elaboration","units":[{"id":"mn43:0","sourceIds":["mn43:0.1","mn43:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 43\nMahāvedallasutta","en":"Middle Discourses 43\nThe Great Elaboration"}},{"id":"mn43:1","sourceIds":["mn43:1.1","mn43:1.2","mn43:1.3","mn43:1.4"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.\nAtha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.\nSammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.\nThen in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.\nWhen the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:"}},{"id":"mn43:2","sourceIds":["mn43:2.1","mn43:2.2","mn43:2.3","mn43:2.4","mn43:2.5","mn43:2.6","mn43:2.7"],"kind":"text","text":{"pi":"“‘Duppañño duppañño’ti, āvuso, vuccati.\nKittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?\n“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.\nKiñca nappajānāti?\n‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti.\n‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.\n“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:","en":"“Reverend, they speak of ‘a witless person’.\nHow is a witless person defined?”\n“Reverend, they’re called witless because they don’t understand.\nAnd what don’t they understand?\nThey 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.’\nThey’re called witless because they don’t understand.”\nSaying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:"}},{"id":"mn43:3","sourceIds":["mn43:3.1","mn43:3.2","mn43:3.3","mn43:3.4","mn43:3.5","mn43:3.6"],"kind":"text","text":{"pi":"“‘Paññavā paññavā’ti, āvuso, vuccati.\nKittāvatā nu kho, āvuso, paññavāti vuccatī”ti?\n“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.\nKiñca pajānāti?\n‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti.\n‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.","en":"“They speak of ‘a wise person’.\nHow is a wise person defined?”\n“They’re called wise because they understand.\nAnd what do they understand?\nThey 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.’\nThey’re called wise because they understand.”"}},{"id":"mn43:4","sourceIds":["mn43:4.1","mn43:4.2","mn43:4.3","mn43:4.4","mn43:4.5","mn43:4.6"],"kind":"text","text":{"pi":"“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati.\nKittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?\n“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.\nKiñca vijānāti?\nSukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti.\n‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.","en":"“They speak of ‘consciousness’.\nHow is consciousness defined?”\n“It’s called consciousness because it cognizes.\nAnd what does it cognize?\nIt cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.\nIt’s called consciousness because it cognizes.”"}},{"id":"mn43:5","sourceIds":["mn43:5.1","mn43:5.2","mn43:5.3","mn43:5.4","mn43:5.5","mn43:5.6","mn43:5.7","mn43:5.8","mn43:5.9"],"kind":"text","text":{"pi":"“Yā cāvuso, paññā yañca viññāṇaṁ—\nime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?\nLabbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?\n“Yā cāvuso, paññā yañca viññāṇaṁ—\nime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.\nNa ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.\nYaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti.\nTasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.\nNa ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.","en":"“Wisdom and consciousness—\nare these things mixed or separate?\nAnd can we completely disentangle them so as to describe the difference between them?”\n“Wisdom and consciousness—\nthese things are mixed, not separate.\nAnd you can never completely disentangle them so as to describe the difference between them.\nFor you understand what you cognize, and you cognize what you understand.\nThat’s why these things are mixed, not separate.\nAnd you can never completely disentangle them so as to describe the difference between them.”"}},{"id":"mn43:6","sourceIds":["mn43:6.1","mn43:6.2","mn43:6.3","mn43:6.4","mn43:6.5"],"kind":"text","text":{"pi":"“Yā cāvuso, paññā yañca viññāṇaṁ—\nimesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti?\n“Yā cāvuso, paññā yañca viññāṇaṁ—\nimesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ.\nIdaṁ nesaṁ nānākaraṇan”ti.","en":"“Wisdom and consciousness—\nwhat is the difference between these things that are mixed, not separate?”\n“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”"}},{"id":"mn43:7","sourceIds":["mn43:7.1","mn43:7.2","mn43:7.3","mn43:7.4","mn43:7.5","mn43:7.6"],"kind":"text","text":{"pi":"“‘Vedanā vedanā’ti, āvuso, vuccati.\nKittāvatā nu kho, āvuso, vedanāti vuccatī”ti?\n“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.\nKiñca vedeti?\nSukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti.\n‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.","en":"“They speak of this thing called ‘feeling’.\nHow is feeling defined?”\n“It’s called feeling because it feels.\nAnd what does it feel?\nIt feels pleasure, pain, and neutral.\nIt’s called feeling because it feels.”"}},{"id":"mn43:8","sourceIds":["mn43:8.1","mn43:8.2","mn43:8.3","mn43:8.4","mn43:8.5","mn43:8.6"],"kind":"text","text":{"pi":"“‘Saññā saññā’ti, āvuso, vuccati.\nKittāvatā nu kho, āvuso, saññāti vuccatī”ti?\n“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.\nKiñca sañjānāti?\nNīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.\n‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.","en":"“They speak of this thing called ‘perception’.\nHow is perception defined?”\n“It’s called perception because it perceives.\nAnd what does it perceive?\nIt perceives blue, yellow, red, and white.\nIt’s called perception because it perceives.”"}},{"id":"mn43:9","sourceIds":["mn43:9.1","mn43:9.2","mn43:9.3","mn43:9.4","mn43:9.5","mn43:9.6","mn43:9.7","mn43:9.8","mn43:9.9"],"kind":"text","text":{"pi":"“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—\nime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?\nLabbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?\n“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—\nime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.\nNa ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.\nYaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti.\nTasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā.\nNa ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.","en":"“Feeling, perception, and consciousness—\nare these things mixed or separate?\nAnd can we completely disentangle them so as to describe the difference between them?”\n“Feeling, perception, and consciousness—\nthese things are mixed, not separate.\nAnd you can never completely disentangle them so as to describe the difference between them.\nFor you perceive what you feel, and you cognize what you perceive.\nThat’s why these things are mixed, not separate.\nAnd you can never completely disentangle them so as to describe the difference between them.”"}},{"id":"mn43:10","sourceIds":["mn43:10.1","mn43:10.2"],"kind":"text","text":{"pi":"“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?\n“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.","en":"“What can be known by purified mind consciousness released from the five senses?”\n“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.”"}},{"id":"mn43:11","sourceIds":["mn43:11.1","mn43:11.2"],"kind":"text","text":{"pi":"“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?\n“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.","en":"“How do you understand something that can be known?”\n“You understand something that can be known with the eye of wisdom.”"}},{"id":"mn43:12","sourceIds":["mn43:12.1","mn43:12.2"],"kind":"text","text":{"pi":"“Paññā panāvuso, kimatthiyā”ti?\n“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.","en":"“What is the goal of wisdom?”\n“The goal of wisdom is direct knowledge, complete understanding, and giving up.”"}},{"id":"mn43:13","sourceIds":["mn43:13.1","mn43:13.2","mn43:13.3","mn43:13.4"],"kind":"text","text":{"pi":"“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?\n“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—\nparato ca ghoso, yoniso ca manasikāro.\nIme kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.","en":"“How many conditions are there for the arising of right view?”\n“There are two conditions for the arising of right view:\nthe voice of another and rational application of mind.\nThese are the two conditions for the arising of right view.”"}},{"id":"mn43:14","sourceIds":["mn43:14.1","mn43:14.2","mn43:14.3","mn43:14.4"],"kind":"text","text":{"pi":"“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti?\n“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca.\nIdhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.\nImehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti.","en":"“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”\n“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.\nIt’s when right view is supported by ethics, learning, discussion, serenity, and discernment.\nWhen right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”"}},{"id":"mn43:15","sourceIds":["mn43:15.1","mn43:15.2","mn43:15.3"],"kind":"text","text":{"pi":"“Kati panāvuso, bhavā”ti?\n“Tayome, āvuso, bhavā—\nkāmabhavo, rūpabhavo, arūpabhavo”ti.","en":"“How many states of existence are there?”\n“Reverend, there are these three states of existence.\nExistence in the sensual realm, the realm of luminous form, and the formless realm.”"}},{"id":"mn43:16","sourceIds":["mn43:16.1","mn43:16.2","mn43:16.3"],"kind":"text","text":{"pi":"“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti?\n“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—\nevaṁ āyatiṁ punabbhavābhinibbatti hotī”ti.","en":"“But how is there regeneration into a new state of existence in the future?”\n“It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land.\nThat’s how there is regeneration into a new state of existence in the future.”"}},{"id":"mn43:17","sourceIds":["mn43:17.1","mn43:17.2","mn43:17.3"],"kind":"text","text":{"pi":"“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti?\n“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—\nevaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti.","en":"“But how is there no regeneration into a new state of existence in the future?”\n“It’s when ignorance fades away, knowledge arises, and craving ceases.\nThat’s how there is no regeneration into a new state of existence in the future.”"}},{"id":"mn43:18","sourceIds":["mn43:18.1","mn43:18.2","mn43:18.3"],"kind":"text","text":{"pi":"“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti?\n“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati—\nidaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.","en":"“But what, reverend, is the first absorption?”\n“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.\nThis is called the first absorption.”"}},{"id":"mn43:19","sourceIds":["mn43:19.1","mn43:19.2","mn43:19.3","mn43:19.4"],"kind":"text","text":{"pi":"“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?\n“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ.\nIdhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.\nPaṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.","en":"“But how many factors does the first absorption have?”\n“The first absorption has five factors.\nWhen a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.\nThat’s how the first absorption has five factors.”"}},{"id":"mn43:20","sourceIds":["mn43:20.1","mn43:20.2","mn43:20.3","mn43:20.4","mn43:20.5"],"kind":"text","text":{"pi":"“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti?\n“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ.\nIdhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti;\nvitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.\nPaṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti.","en":"“But how many factors has the first absorption given up and how many does it possess?”\n“The first absorption has given up five factors and possesses five factors.\nWhen a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up.\nPlacing the mind, keeping it connected, rapture, bliss, and unification of mind are present.\nThat’s how the first absorption has given up five factors and possesses five factors.”"}},{"id":"mn43:21","sourceIds":["mn43:21.1","mn43:21.2","mn43:21.3","mn43:21.4","mn43:21.5","mn43:21.6"],"kind":"text","text":{"pi":"“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—\ncakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.\nImesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?\n“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—\ncakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.\nImesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.","en":"“Reverend, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. That is,\nthe faculties of the eye, ear, nose, tongue, and body.\nWhat do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”\n“These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”"}},{"id":"mn43:22","sourceIds":["mn43:22.1","mn43:22.2","mn43:22.3","mn43:22.4","mn43:22.5","mn43:22.6","mn43:22.7","mn43:22.8","mn43:22.9","mn43:22.10","mn43:22.11","mn43:22.12","mn43:22.13","mn43:22.14","mn43:22.15","mn43:22.16","mn43:22.17","mn43:22.18","mn43:22.19"],"kind":"text","text":{"pi":"“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—\ncakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.\nImāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?\n“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—\ncakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.\nImāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.\n“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti?\n“Āyu usmaṁ paṭicca tiṭṭhatī”ti.\n“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti?\n“Usmā āyuṁ paṭicca tiṭṭhatī”ti.\n“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:\n‘āyu usmaṁ paṭicca tiṭṭhatī’ti.\nIdāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:\n‘usmā āyuṁ paṭicca tiṭṭhatī’ti.\nYathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?\n“Tena hāvuso, upamaṁ te karissāmi;\nupamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nSeyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati;\nevameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti.","en":"“These five faculties depend on what to continue?”\n“These five faculties depend on vitality to continue.”\n“But what does vitality depend on to continue?”\n“Vitality depends on warmth to continue.”\n“But what does warmth depend on to continue?”\n“Warmth depends on vitality to continue.”\n“Just now I understood you to say:\n‘Vitality depends on warmth to continue.’\nBut I also understood you to say:\n‘Warmth depends on vitality to continue.’\nHow then should we see the meaning of this statement?”\n“Well then, reverend, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nSuppose there was an oil lamp burning. The luminosity appears dependent on the flame, and the flame appears dependent on the luminosity.\nIn the same way, vitality depends on warmth to continue, and warmth depends on vitality to continue.”"}},{"id":"mn43:23","sourceIds":["mn43:23.1","mn43:23.2","mn43:23.3","mn43:23.4"],"kind":"text","text":{"pi":"“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?\n“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.\nTe ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.\nYasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.","en":"“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?”\n“The vital forces are not the same things as the phenomena that are felt.\nFor 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.\nBut 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.”"}},{"id":"mn43:24","sourceIds":["mn43:24.1","mn43:24.2"],"kind":"text","text":{"pi":"“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?\n“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti.","en":"“How many things must this body lose before it lies abandoned, tossed aside like an insentient log?”\n“This body must lose three things before it lies abandoned, tossed aside like an insentient log: vitality, warmth, and consciousness.”"}},{"id":"mn43:25","sourceIds":["mn43:25.1","mn43:25.2","mn43:25.3","mn43:25.4"],"kind":"text","text":{"pi":"“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti?\n“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.\nYo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.\nYvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti.","en":"“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”\n“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.\nWhen 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.\nThat’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”"}},{"id":"mn43:26","sourceIds":["mn43:26.1","mn43:26.2","mn43:26.3","mn43:26.4"],"kind":"text","text":{"pi":"“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?\n“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.\nIdhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nIme kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.","en":"“How many conditions are necessary to attain the neutral release of the heart?”\n“Four conditions are necessary to attain the neutral release of the heart.\nWith 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.\nThese four conditions are necessary to attain the neutral release of the heart.”"}},{"id":"mn43:27","sourceIds":["mn43:27.1","mn43:27.2","mn43:27.3","mn43:27.4","mn43:27.5"],"kind":"text","text":{"pi":"“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?\n“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—\nsabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro.\nIme kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.\n“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?","en":"“How many conditions are necessary to attain the signless release of the heart?”\n“Two conditions are necessary to attain the signless release of the heart:\nnot focusing on any signs, and focusing on the signless.\nThese two conditions are necessary to attain the signless release of the heart.”\n“How many conditions are necessary to remain in the signless release of the heart?”"}},{"id":"mn43:28","sourceIds":["mn43:28.1","mn43:28.2","mn43:28.3"],"kind":"text","text":{"pi":"“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—\nsabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.\nIme kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.","en":"“Three conditions are necessary to remain in the signless release of the heart:\nnot focusing on any signs, focusing on the signless, and a previous determination.\nThese three conditions are necessary to remain in the signless release of the heart.”"}},{"id":"mn43:29","sourceIds":["mn43:29.1","mn43:29.2","mn43:29.3","mn43:29.4","mn43:29.5"],"kind":"text","text":{"pi":"“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?\n“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—\nsabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro.\nIme kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.\n“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?","en":"“How many conditions are necessary to emerge from the signless release of the heart?”\n“Two conditions are necessary to emerge from the signless release of the heart:\nfocusing on all signs, and not focusing on the signless.\nThese two conditions are necessary to emerge from the signless release of the heart.”\n“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?”"}},{"id":"mn43:30","sourceIds":["mn43:30.1","mn43:30.2"],"kind":"text","text":{"pi":"“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;\natthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.","en":"“There is a way in which these things differ in both meaning and phrasing.\nBut there’s also a way in which they mean the same thing, and differ only in the phrasing."}},{"id":"mn43:31","sourceIds":["mn43:31.1","mn43:31.2","mn43:31.3","mn43:31.4","mn43:31.5","mn43:31.6"],"kind":"text","text":{"pi":"Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?\nIdhāvuso, 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.\nKaruṇāsahagatena cetasā …pe…\nmuditāsahagatena cetasā …\nupekkhāsahagatena 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.\nAyaṁ vuccatāvuso, appamāṇā cetovimutti.","en":"And what’s the way in which these things differ in both meaning and phrasing?\nFirstly, 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.\nThey meditate spreading a heart full of compassion …\nThey meditate spreading a heart full of rejoicing …\nThey 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.\nThis is called the limitless release of the heart."}},{"id":"mn43:32","sourceIds":["mn43:32.1","mn43:32.2","mn43:32.3"],"kind":"text","text":{"pi":"Katamā cāvuso, ākiñcaññā cetovimutti?\nIdhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.\nAyaṁ vuccatāvuso, ākiñcaññā cetovimutti.","en":"And what is the release of the heart through nothingness?\nIt’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.\nThis is called the heart’s release through nothingness."}},{"id":"mn43:33","sourceIds":["mn43:33.1","mn43:33.2","mn43:33.3","mn43:33.4"],"kind":"text","text":{"pi":"Katamā cāvuso, suññatā cetovimutti?\nIdhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:\n‘suññamidaṁ attena vā attaniyena vā’ti.\nAyaṁ vuccatāvuso, suññatā cetovimutti.","en":"And what is the release of the heart through emptiness?\nIt’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:\n‘This is empty of a self or what belongs to a self.’\nThis is called the release of the heart through emptiness."}},{"id":"mn43:34","sourceIds":["mn43:34.1","mn43:34.2","mn43:34.3","mn43:34.4"],"kind":"text","text":{"pi":"Katamā cāvuso, animittā cetovimutti?\nIdhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.\nAyaṁ vuccatāvuso, animittā cetovimutti.\nAyaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.","en":"And what is the signless release of the heart?\nIt’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.\nThis is called the signless release of the heart.\nThis is the way in which these things differ in both meaning and phrasing."}},{"id":"mn43:35","sourceIds":["mn43:35.1","mn43:35.2","mn43:35.3","mn43:35.4","mn43:35.5"],"kind":"text","text":{"pi":"Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?\nRāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo.\nTe khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.\nYāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.\nSā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.","en":"And what’s the way in which they mean the same thing, and differ only in the phrasing?\nGreed, hate, and delusion are makers of limits.\nA 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.\nThe unshakable release of the heart is said to be the best kind of limitless release of the heart.\nThat unshakable release of the heart is empty of greed, hate, and delusion."}},{"id":"mn43:36","sourceIds":["mn43:36.1","mn43:36.2","mn43:36.3","mn43:36.4"],"kind":"text","text":{"pi":"Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano.\nTe khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.\nYāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.\nSā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.","en":"Greed is something, hate is something, and delusion is something.\nA 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.\nThe unshakable release of the heart is said to be the best kind of release of the heart through nothingness.\nThat unshakable release of the heart is empty of greed, hate, and delusion."}},{"id":"mn43:37","sourceIds":["mn43:37.1","mn43:37.2","mn43:37.3","mn43:37.4","mn43:37.5","mn43:37.6","mn43:37.7","mn43:37.8"],"kind":"text","text":{"pi":"Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.\nTe khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.\nYāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.\nSā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.\nAyaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.\nIdamavocāyasmā sāriputto.\nAttamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.\nMahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.","en":"Greed, hate, and delusion are makers of signs.\nA 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.\nThe unshakable release of the heart is said to be the best kind of signless release of the heart.\nThat unshakable release of the heart is empty of greed, hate, and delusion.\nThis is the way in which they mean the same thing, and differ only in the phrasing.”\nThat is what Venerable Sāriputta said.\nSatisfied, Venerable Mahākoṭṭhita approved what Sāriputta said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn43/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}