Difference between revisions of "Mahavedalla Sutta"
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<poem> | <poem> | ||
| − | + | [[Mahavedalla Sutta]]: [[The Greater Set of Questions-and-Answers]] | |
translated from the [[Pali]] by | translated from the [[Pali]] by | ||
| − | Thanissaro Bhikkhu | + | [[Thanissaro Bhikkhu]] |
© 2006–2013 | © 2006–2013 | ||
| − | I have [[heard]] that on one occasion the [[Blessed One]] was staying at [[Savatthi]], in [[Jeta's Grove]], Anathapindika's [[Monastery]]. Then Ven. [[Maha]] | + | I have [[heard]] that on one occasion the [[Blessed One]] was staying at [[Savatthi]], in [[Jeta's Grove]], [[Anathapindika's]] [[Monastery]]. Then Ven. [[Maha Kotthita]], arising from his {{Wiki|seclusion}} in the late afternoon, went to Ven. [[Sariputta]] and, on arrival, exchanged courteous [[greetings]] with him. After an exchange of friendly [[greetings]] & courtesies, he sat to one side. |
Discernment | Discernment | ||
| − | + | [[File:937.jpg|thumb|250px|]] | |
As he was sitting there, he said to Ven. [[Sariputta]], "Friend, 'One of poor [[discernment]], one of poor [[discernment]]': Thus is it said. To what extent is one said to be 'one of poor discernment'?" | As he was sitting there, he said to Ven. [[Sariputta]], "Friend, 'One of poor [[discernment]], one of poor [[discernment]]': Thus is it said. To what extent is one said to be 'one of poor discernment'?" | ||
"'One doesn't discern, one doesn't discern': Thus, friend, one is said to be 'one of poor [[discernment]].' And what doesn't one discern? 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]].' 'One doesn't discern, one doesn't discern': Thus one is said to be 'one of poor discernment.'" | "'One doesn't discern, one doesn't discern': Thus, friend, one is said to be 'one of poor [[discernment]].' And what doesn't one discern? 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]].' 'One doesn't discern, one doesn't discern': Thus one is said to be 'one of poor discernment.'" | ||
| − | Saying, "Very good, friend," Ven. [[Maha]] Kotthita — delighting in & approving of Ven. Sariputta's statement — asked him a further question: "Discerning, discerning': Thus is it said. To what extent, friend, is one said to be 'discerning'?" | + | Saying, "Very good, friend," Ven. [[Maha]] [[Kotthita]] — delighting in & approving of Ven. [[Sariputta's]] statement — asked him a further question: "Discerning, discerning': Thus is it said. To what extent, friend, is one said to be 'discerning'?" |
"'One discerns, one discerns': Thus, friend, one is said to be 'discerning.' And what does one discern? 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]].' 'One discerns, one discerns': Thus one is said to be 'discerning.'" | "'One discerns, one discerns': Thus, friend, one is said to be 'discerning.' And what does one discern? 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]].' 'One discerns, one discerns': Thus one is said to be 'discerning.'" | ||
Consciousness | Consciousness | ||
| + | [[File:95 200.jpg|thumb|250px|]] | ||
| + | "'[[Consciousness]], [[consciousness]]': Thus is it said. To what extent, friend, is it said to be '[[consciousness]]'?" | ||
| − | + | "'It [[Wikipedia:Cognition|cognizes]], it [[Wikipedia:Cognition|cognizes]]': Thus, friend, it is said to be '[[consciousness]].' And what does it {{Wiki|cognize}}? It [[Wikipedia:Cognition|cognizes]] '[[pleasant]].' It [[Wikipedia:Cognition|cognizes]] '[[painful]].' It [[Wikipedia:Cognition|cognizes]] 'neither [[painful]] nor [[pleasant]].' 'It [[Wikipedia:Cognition|cognizes]], it [[Wikipedia:Cognition|cognizes]]': Thus it is said to be '[[consciousness]].'" | |
| − | |||
| − | "'It [[Wikipedia:Cognition|cognizes]], it [[Wikipedia:Cognition|cognizes]]': Thus, friend, it is said to be '[[consciousness]].' And what does it {{Wiki|cognize}}? It [[Wikipedia:Cognition|cognizes]] '[[pleasant]].' It [[Wikipedia:Cognition|cognizes]] '[[painful]].' It [[Wikipedia:Cognition|cognizes]] 'neither [[painful]] nor [[pleasant]].' 'It [[Wikipedia:Cognition|cognizes]], it [[Wikipedia:Cognition|cognizes]]': Thus it is said to be 'consciousness.'" | ||
"Discernment & [[consciousness]], friend: Are these qualities conjoined or disjoined? Is it possible, having separated them one from the other, to delineate the [[difference]] between them?" | "Discernment & [[consciousness]], friend: Are these qualities conjoined or disjoined? Is it possible, having separated them one from the other, to delineate the [[difference]] between them?" | ||
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"Discernment & [[consciousness]], friend: What is the [[difference]] between these qualities that are conjoined, not disjoined?" | "Discernment & [[consciousness]], friend: What is the [[difference]] between these qualities that are conjoined, not disjoined?" | ||
| − | + | [[File:95563.jpg|thumb|250px|]] | |
| − | "Discernment & [[consciousness]], friend: Of these qualities that are conjoined, not disjoined, [[discernment]] is to be developed, [[consciousness]] is to be fully comprehended." | + | "Discernment & [[consciousness]], friend: Of these qualities that are conjoined, not disjoined, [[discernment]] is to be developed, [[consciousness]] is to be fully comprehended."[[1] |
Feeling | Feeling | ||
| Line 38: | Line 38: | ||
"'Perception, [[perception]]': Thus is it said. To what extent, friend, is it said to be 'perception'?" | "'Perception, [[perception]]': Thus is it said. To what extent, friend, is it said to be 'perception'?" | ||
| − | "'It [[perceives]], it [[perceives]]': Thus, friend, it is said to be '[[perception]].' And what does it perceive? It [[perceives]] | + | "'It [[perceives]], it [[perceives]]': Thus, friend, it is said to be '[[perception]].' And what does it perceive? It [[perceives]] blue. It [[perceives]] yellow. It [[perceives]] red. It [[perceives]] white. 'It [[perceives]], it [[perceives]]': Thus it is said to be 'perception.'" |
| − | + | [[File:967812500.jpg|thumb|250px|]] | |
"Feeling, [[perception]], & [[consciousness]], friend: Are these qualities conjoined or disjoined? Is it possible, having separated them one from another, to delineate the [[difference]] among them?" | "Feeling, [[perception]], & [[consciousness]], friend: Are these qualities conjoined or disjoined? Is it possible, having separated them one from another, to delineate the [[difference]] among them?" | ||
| Line 45: | Line 45: | ||
The [[eye]] of discernment | The [[eye]] of discernment | ||
| − | "Friend, what can be known with the [[purified]] intellect-consciousness divorced from the five | + | "Friend, what can be known with the [[purified]] {{Wiki|intellect}}-[[consciousness]] divorced from the five ([[sense]]) faculties?" |
| − | |||
| − | |||
| + | "Friend, with the [[purified]] {{Wiki|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.' | ||
| + | [[File:60968.jpg|thumb|250px|]] | ||
"With what does one know a quality that can be known?" | "With what does one know a quality that can be known?" | ||
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Right view | Right view | ||
| − | "Friend, how many [[conditions]] are there for the arising of | + | "Friend, how many [[conditions]] are there for the arising of right view?" |
| − | |||
| − | |||
| + | "Friend, there are two [[conditions]] for the arising of [[right view]]: the {{Wiki|voice}} of another and appropriate [[attention]]. These are the two [[conditions]] for the arising of right view." | ||
| + | [[File:23 13.JPG|thumb|250px|]] | ||
"And assisted by how many factors does [[right view]] have awareness-release as its [[fruit]] & reward, and discernment-release as its [[fruit]] & reward?" | "And assisted by how many factors does [[right view]] have awareness-release as its [[fruit]] & reward, and discernment-release as its [[fruit]] & reward?" | ||
| Line 67: | Line 67: | ||
Becoming | Becoming | ||
| − | "Friend, how many kinds of | + | "Friend, how many kinds of becoming are there?" |
| − | |||
| − | |||
| − | |||
| − | |||
| − | " | + | "Friend, there are these three kinds of becoming: sensual becoming, [[form]] becoming, [[formless]] becoming." |
| + | [[File:97b8 z.jpg|thumb|250px|]] | ||
| + | "And how is further becoming in the future brought about?" | ||
| − | " | + | "The [[delight]], now here, now there, of [[beings]] hindered by [[ignorance]] & fettered by [[craving]]: That's how further becoming in the future is brought about." |
| − | " | + | "And how is further becoming in the future not brought about?" |
| − | |||
| − | " | + | "Through the fading of [[ignorance]], the arising of clear [[knowing]], & the [[cessation]] of [[craving]]: That's how further becoming in the future is not brought about." |
| + | The first [[jhana]] | ||
| − | " | + | "What, friend, is the first [[jhana]]?" |
| + | "There is the case, friend, where a [[monk]] — quite withdrawn from sensual [[pleasures]], withdrawn from [[unskillful]] qualities — enters & {{Wiki|remains}} in the [[first jhana]]: [[rapture]] & [[pleasure]] born from withdrawal, accompanied by directed [[thought]] & {{Wiki|evaluation}}. This is called the [[first jhana]]." | ||
| + | [[File:23 2.JPG|thumb|250px|]] | ||
"And how many factors does the [[first jhana]] have?" | "And how many factors does the [[first jhana]] have?" | ||
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"Five factors are abandoned in the [[first jhana]], and with five is it endowed. There is the case where, in a [[monk]] who has attained the [[first jhana]], [[sensual desire]] is abandoned, ill will is abandoned, [[sloth]] & torpor is abandoned, [[restlessness]] & [[anxiety]] is abandoned, uncertainty is abandoned. And there occur directed [[thought]], {{Wiki|evaluation}}, [[rapture]], [[pleasure]], & singleness of [[mind]]. It's in this way that five factors are abandoned in the [[first jhana]], and with five it is endowed." | "Five factors are abandoned in the [[first jhana]], and with five is it endowed. There is the case where, in a [[monk]] who has attained the [[first jhana]], [[sensual desire]] is abandoned, ill will is abandoned, [[sloth]] & torpor is abandoned, [[restlessness]] & [[anxiety]] is abandoned, uncertainty is abandoned. And there occur directed [[thought]], {{Wiki|evaluation}}, [[rapture]], [[pleasure]], & singleness of [[mind]]. It's in this way that five factors are abandoned in the [[first jhana]], and with five it is endowed." | ||
The five faculties | The five faculties | ||
| − | + | [[File:6188613.jpg|thumb|250px|]] | |
"Friend, there are these [[five faculties]] each with a separate range, a separate domain, and they do not [[experience]] one another's range & domain: the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty. 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] {{Wiki|arbitrator}}? What [[experiences]] [all] their ranges & domains?" | "Friend, there are these [[five faculties]] each with a separate range, a separate domain, and they do not [[experience]] one another's range & domain: the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty. 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] {{Wiki|arbitrator}}? What [[experiences]] [all] their ranges & domains?" | ||
"Friend, 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 the {{Wiki|intellect}} as their [common] {{Wiki|arbitrator}}. The {{Wiki|intellect}} is what [[experiences]] [all] their ranges & domains." | "Friend, 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 the {{Wiki|intellect}} as their [common] {{Wiki|arbitrator}}. The {{Wiki|intellect}} is what [[experiences]] [all] their ranges & domains." | ||
| − | "Now, these [[five faculties]] — the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty: In dependence on what do they remain standing?" | + | "Now, these [[five faculties]] — the {{Wiki|eye}}-faculty, the {{Wiki|ear}}-faculty, the {{Wiki|nose}}-faculty, the {{Wiki|tongue}}-faculty, & the [[body]]-faculty: In dependence on what do they remain standing?" |
| − | + | [[File:626-1000.jpg|thumb|250px|]] | |
| − | "These [[five faculties]] — the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty — remain [[standing]] in dependence on [[vitality]]."[2] | + | "These [[five faculties]] — the {{Wiki|eye}}-faculty, the {{Wiki|ear}}-faculty, the {{Wiki|nose}}-faculty, the {{Wiki|tongue}}-faculty, & the [[body]]-faculty — remain [[standing]] in dependence on [[vitality]]."[2] |
"And [[vitality]] {{Wiki|remains}} [[standing]] in dependence on what?" | "And [[vitality]] {{Wiki|remains}} [[standing]] in dependence on what?" | ||
| − | "Vitality {{Wiki|remains}} [[standing]] in dependence on heat." | + | "{{Wiki|Vitality}} {{Wiki|remains}} [[standing]] in dependence on heat." |
"And heat {{Wiki|remains}} [[standing]] in dependence on what?" | "And heat {{Wiki|remains}} [[standing]] in dependence on what?" | ||
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"Heat {{Wiki|remains}} [[standing]] in dependence on vitality." | "Heat {{Wiki|remains}} [[standing]] in dependence on vitality." | ||
| − | "Just now, friend [[Sariputta]], we understood you to say, '[[Vitality]] {{Wiki|remains}} [[standing]] in dependence on heat.' And just now we understood you to say, 'Heat {{Wiki|remains}} [[standing]] in dependence on | + | "Just now, friend [[Sariputta]], we understood you to say, '[[Vitality]] {{Wiki|remains}} [[standing]] in dependence on heat.' And just now we understood you to say, 'Heat {{Wiki|remains}} [[standing]] in dependence on {{Wiki|vitality}}.' Now how is the meaning of these statements to be seen?" |
| − | + | [[File:99 448 n.jpg|thumb|250px|]] | |
| − | "In that case, friend, I will give you analogy, for there are cases where it is through an analogy that an {{Wiki|intelligent}} [[person]] [[understands]] the meaning of a statement. 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. In the same way, | + | "In that case, friend, I will give you analogy, for there are cases where it is through an analogy that an {{Wiki|intelligent}} [[person]] [[understands]] the meaning of a statement. 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. In the same way, {{Wiki|vitality}} {{Wiki|remains}} [[standing]] in dependence on heat, and heat {{Wiki|remains}} [[standing]] in dependence on {{Wiki|vitality}}. |
| − | Vitality-fabrications | + | {{Wiki|Vitality}}-fabrications |
| − | "Friend, are vitality-fabrications[3] the same thing as feeling-states? Or are vitality-fabrications one thing, and feeling-states another?" | + | "Friend, are {{Wiki|vitality}}-fabrications[3] the same thing as feeling-states? Or are {{Wiki|vitality}}-fabrications one thing, and [[feeling]]-states another?" |
| − | "Vitality-fabrications are not the same thing as feeling-states, friend. 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. 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." | + | "{{Wiki|Vitality}}-fabrications are not the same thing as [[feeling]]-states, friend. If {{Wiki|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. It's because {{Wiki|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." |
"When this [[body]] lacks how many qualities does it lie discarded & forsaken, like a senseless log?" | "When this [[body]] lacks how many qualities does it lie discarded & forsaken, like a senseless log?" | ||
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Awareness-release | Awareness-release | ||
| − | "Friend, how many [[conditions]] are there for the [[attainment]] of the neither-pleasant-nor-painful awareness-release?" | + | "Friend, how many [[conditions]] are there for the [[attainment]] of the neither-pleasant-nor-painful [[awareness]]-release?" |
| − | "Friend, there are [[four conditions]] for the [[attainment]] of the neither-pleasant-nor-painful awareness-release. There is the case where a [[monk]], with the [[abandoning]] of [[pleasure]] & [[stress]] — as with the earlier [[disappearance]] of | + | "Friend, there are [[four conditions]] for the [[attainment]] of the neither-pleasant-nor-painful [[awareness]]-release. There is the case where a [[monk]], with the [[abandoning]] of [[pleasure]] & [[stress]] — as with the earlier [[disappearance]] of elation & {{Wiki|distress}} — enters & {{Wiki|remains}} in the [[fourth jhana]]: [[purity]] of [[equanimity]] & [[mindfulness]], neither-pleasure-nor-pain. These are the [[four conditions]] for the [[attainment]] of the neither-pleasant-nor-painful [[awareness]]-release. |
| − | "How many [[conditions]] are there for the [[attainment]] of the theme-less awareness-release?" | + | "How many [[conditions]] are there for the [[attainment]] of the theme-less [[awareness]]-release?" |
| − | "There are two [[conditions]] for the [[attainment]] of the theme-less awareness-release: lack of [[attention]] to all themes and [[attention]] to the theme-less property. These are the two [[conditions]] for the [[attainment]] of the theme-less awareness-release." | + | "There are two [[conditions]] for the [[attainment]] of the theme-less [[awareness]]-release: lack of [[attention]] to all themes and [[attention]] to the theme-less property. These are the two [[conditions]] for the [[attainment]] of the theme-less [[awareness]]-release." |
| − | "And how many [[conditions]] are there for the persistence of the theme-less awareness-release?" | + | "And how many [[conditions]] are there for the persistence of the theme-less [[awareness]]-release?" |
| − | "There are three [[conditions]] for the persistence of the theme-less awareness-release: lack of [[attention]] to all themes, [[attention]] to the theme-less property, and a prior act of will. These are the three [[conditions]] for the persistence of the theme-less awareness-release." | + | "There are three [[conditions]] for the persistence of the theme-less [[awareness]]-release: lack of [[attention]] to all themes, [[attention]] to the theme-less property, and a prior act of will. These are the three [[conditions]] for the persistence of the theme-less [[awareness]]-release." |
| − | "And how many [[conditions]] are there for the [[emergence]] from the theme-less awareness-release?" | + | "And how many [[conditions]] are there for the [[emergence]] from the theme-less [[awareness]]-release?" |
| − | "There are two [[conditions]] for the [[emergence]] from the theme-less awareness-release: [[attention]] to all themes and lack of [[attention]] to the theme-less property. These are the two [[conditions]] for the [[emergence]] from the theme-less awareness-release." | + | "There are two [[conditions]] for the [[emergence]] from the theme-less [[awareness]]-release: [[attention]] to all themes and lack of [[attention]] to the theme-less property. These are the two [[conditions]] for the [[emergence]] from the theme-less [[awareness]]-release." |
| − | "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?" | + | "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?" |
| − | "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]], and there is a way of explanation by which these qualities are one in meaning and different only in name. | + | "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]], and there is a way of explanation by which these qualities are one in meaning and different only in name. |
"And what is the way of explanation by which these qualities are different in meaning & different in [[name]]? There is the case where a [[monk]] keeps pervading the first [[direction]][4] — as well as the second [[direction]], the third, & the fourth — with an [[awareness]] imbued with [[good will]]. Thus he keeps pervading above, below, & all around, everywhere & in every [[respect]] the all-encompassing [[world]] with an [[awareness]] imbued with [[good will]]: abundant, expansive, [[immeasurable]], free from [[hostility]], free from ill will. | "And what is the way of explanation by which these qualities are different in meaning & different in [[name]]? There is the case where a [[monk]] keeps pervading the first [[direction]][4] — as well as the second [[direction]], the third, & the fourth — with an [[awareness]] imbued with [[good will]]. Thus he keeps pervading above, below, & all around, everywhere & in every [[respect]] the all-encompassing [[world]] with an [[awareness]] imbued with [[good will]]: abundant, expansive, [[immeasurable]], free from [[hostility]], free from ill will. | ||
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"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. | "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. | ||
| − | "This is called the [[immeasurable]] awareness-release. | + | "This is called the [[immeasurable]] [[awareness]]-release. |
| − | "And what is the [[nothingness]] awareness-release? There is the case where a [[monk]], with the complete transcending of the [[dimension]] of the infinitude of [[consciousness]], [perceiving,] 'There is [[nothing]],' enters & {{Wiki|remains}} in the [[dimension]] of [[nothingness]]. This is called the [[nothingness]] awareness-release. | + | "And what is the [[nothingness]] [[awareness]]-release? There is the case where a [[monk]], with the complete transcending of the [[dimension]] of the infinitude of [[consciousness]], [perceiving,] 'There is [[nothing]],' enters & {{Wiki|remains}} in the [[dimension]] of [[nothingness]]. This is called the [[nothingness]] [[awareness]]-release. |
| − | "And what is the [[emptiness]] awareness-release? 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: 'This is [[empty]] of [[self]] or of anything pertaining to [[self]].'[5] This is called the [[emptiness]] awareness-release. | + | "And what is the [[emptiness]] [[awareness]]-release? 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: 'This is [[empty]] of [[self]] or of anything pertaining to [[self]].'[5] This is called the [[emptiness]] [[awareness]]-release. |
| − | "And what is the theme-less awareness-release? There is the case where a [[monk]], through not attending to all themes, enters & {{Wiki|remains}} in the theme-less [[concentration]] of [[awareness]].[6] This is called the theme-less awareness-release. | + | "And what is the theme-less [[awareness]]-release? There is the case where a [[monk]], through not attending to all themes, enters & {{Wiki|remains}} in the theme-less [[concentration]] of [[awareness]].[6] This is called the theme-less [[awareness]]-release. |
"This is the way of explaining by which these qualities are different in meaning & different in name. | "This is the way of explaining by which these qualities are different in meaning & different in name. | ||
| Line 165: | Line 165: | ||
"And what is the way of explaining whereby these qualities are one in meaning and different only in name? | "And what is the way of explaining whereby these qualities are one in meaning and different only in name? | ||
| − | "Passion, friend, is a making of limits. [[Aversion]] is a making of limits. [[Delusion]] is a making of limits. In a [[monk]] whose [[fermentations]] 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. Now, to the extent that there is [[immeasurable]] awareness-release, the unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is [[empty]] of [[passion]], [[empty]] of [[aversion]], [[empty]] of delusion. | + | "[[Passion]], friend, is a making of limits. [[Aversion]] is a making of limits. [[Delusion]] is a making of limits. In a [[monk]] whose [[fermentations]] 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. Now, to the extent that there is [[immeasurable]] [[awareness]]-release, the unprovoked [[awareness]]-release is declared the foremost. And this unprovoked [[awareness]]-release is [[empty]] of [[passion]], [[empty]] of [[aversion]], [[empty]] of delusion. |
| − | "Passion is a something. [[Aversion]] is a something. [[Delusion]] is a something. In a [[monk]] whose [[fermentations]] 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. Now, to the extent that there is [[nothingness]] awareness-release, the unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is [[empty]] of [[passion]], [[empty]] of [[aversion]], [[empty]] of delusion. | + | "Passion is a something. [[Aversion]] is a something. [[Delusion]] is a something. In a [[monk]] whose [[fermentations]] 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. Now, to the extent that there is [[nothingness]] [[awareness]]-release, the unprovoked [[awareness]]-release is declared the foremost. And this unprovoked [[awareness]]-release is [[empty]] of [[passion]], [[empty]] of [[aversion]], [[empty]] of delusion. |
| − | "Passion is a making of themes. [[Aversion]] is a making of themes. [[Delusion]] is a making of themes. In a [[monk]] whose [[fermentations]] 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. Now, to the extent that there is theme-less awareness-release, the unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is [[empty]] of [[passion]], [[empty]] of [[aversion]], [[empty]] of delusion. | + | "Passion is a making of themes. [[Aversion]] is a making of themes. [[Delusion]] is a making of themes. In a [[monk]] whose [[fermentations]] 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. Now, to the extent that there is theme-less [[awareness]]-release, the unprovoked awareness-release is declared the foremost. And this unprovoked [[awareness]]-release is [[empty]] of [[passion]], [[empty]] of [[aversion]], [[empty]] of delusion. |
"This, friend, is the way of explaining whereby these qualities are one in meaning and different only in name." | "This, friend, is the way of explaining whereby these qualities are one in meaning and different only in name." | ||
| − | That is what Ven. [[Sariputta]] said. Gratified, Ven. [[Maha]] Kotthita [[delighted]] in Ven. Sariputta's words. | + | That is what Ven. [[Sariputta]] said. Gratified, Ven. [[Maha]] [[Kotthita]] [[delighted]] in Ven. [[Sariputta's]] words. |
Notes | Notes | ||
| Line 181: | Line 181: | ||
[[Vitality]] (aayu) is the force that determines the length of one's life. | [[Vitality]] (aayu) is the force that determines the length of one's life. | ||
3. | 3. | ||
| − | Vitality-fabrications are the {{Wiki|intentions}} to continue living. The [[Buddha]] entered total [[nibbana]] three months after [[abandoning]] his vitality-fabrications. See DN 16. | + | {{Wiki|Vitality}}-fabrications are the {{Wiki|intentions}} to continue living. The [[Buddha]] entered total [[nibbana]] three months after [[abandoning]] his {{Wiki|vitality}}-fabrications. See DN 16. |
4. | 4. | ||
The east. | The east. | ||
Latest revision as of 20:43, 4 April 2016
Mahavedalla Sutta: The Greater Set of Questions-and-Answers
translated from the Pali by
Thanissaro Bhikkhu
© 2006–2013
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. Then Ven. Maha Kotthita, arising from his seclusion in the late afternoon, went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side.
Discernment
As he was sitting there, he said to Ven. Sariputta, "Friend, 'One of poor discernment, one of poor discernment': Thus is it said. To what extent is one said to be 'one of poor discernment'?"
"'One doesn't discern, one doesn't discern': Thus, friend, one is said to be 'one of poor discernment.' And what doesn't one discern? 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.' 'One doesn't discern, one doesn't discern': Thus one is said to be 'one of poor discernment.'"
Saying, "Very good, friend," Ven. Maha Kotthita — delighting in & approving of Ven. Sariputta's statement — asked him a further question: "Discerning, discerning': Thus is it said. To what extent, friend, is one said to be 'discerning'?"
"'One discerns, one discerns': Thus, friend, one is said to be 'discerning.' And what does one discern? 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.' 'One discerns, one discerns': Thus one is said to be 'discerning.'"
Consciousness
"'Consciousness, consciousness': Thus is it said. To what extent, friend, is it said to be 'consciousness'?"
"'It cognizes, it cognizes': Thus, friend, it is said to be 'consciousness.' And what does it cognize? It cognizes 'pleasant.' It cognizes 'painful.' It cognizes 'neither painful nor pleasant.' 'It cognizes, it cognizes': Thus it is said to be 'consciousness.'"
"Discernment & consciousness, friend: Are these qualities conjoined or disjoined? Is it possible, having separated them one from the other, to delineate the difference between them?"
"Discernment & consciousness are conjoined, friend, not disjoined. It's not possible, having separated them one from the other, to delineate the difference between them. For what one discerns, that one cognizes. What one cognizes, that one discerns. Therefore these qualities are conjoined, not disjoined, and it is not possible, having separated them one from another, to delineate the difference between them."
"Discernment & consciousness, friend: What is the difference between these qualities that are conjoined, not disjoined?"
"Discernment & consciousness, friend: Of these qualities that are conjoined, not disjoined, discernment is to be developed, consciousness is to be fully comprehended."[[1]
Feeling
"'Feeling, feeling': Thus is it said. To what extent, friend, is it said to be 'feeling'?"
"'It feels, it feels': Thus, friend, it is said to be 'feeling.' And what does it feel? It feels pleasure. It feels pain. It feels neither pleasure nor pain. 'It feels, it feels': Thus it is said to be 'feeling.'"
Perception
"'Perception, perception': Thus is it said. To what extent, friend, is it said to be 'perception'?"
"'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.'"
"Feeling, perception, & consciousness, friend: Are these qualities conjoined or disjoined? Is it possible, having separated them one from another, to delineate the difference among them?"
"Feeling, perception, & consciousness are conjoined, friend, not disjoined. It is not possible, having separated them one from another, to delineate the difference among them. For what one feels, that one perceives. What one perceives, that one cognizes. Therefore these qualities are conjoined, not disjoined, and it is not possible, having separated them one from another, to delineate the difference among them."
The eye of discernment
"Friend, what can be known with the purified intellect-consciousness divorced from the five (sense) faculties?"
"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.'
"With what does one know a quality that can be known?"
"One knows a quality that can be known with the eye of discernment."
"And what is the purpose of discernment?"
"The purpose of discernment is direct knowledge, its purpose is full comprehension, its purpose is abandoning."
Right view
"Friend, how many conditions are there for the arising of right view?"
"Friend, there are two conditions for the arising of right view: the voice of another and appropriate attention. These are the two conditions for the arising of right view."
"And assisted by how many factors does right view have awareness-release as its fruit & reward, and discernment-release as its fruit & reward?"
"Assisted by five factors, right view has awareness-release as its fruit & reward, and discernment-release as its fruit & reward. There is the case where right view is assisted by virtue, assisted by learning, assisted by discussion, assisted by tranquility, assisted by insight. Assisted by these five factors, right view has awareness-release as its fruit & reward, and discernment-release as its fruit & reward."
Becoming
"Friend, how many kinds of becoming are there?"
"Friend, there are these three kinds of becoming: sensual becoming, form becoming, formless becoming."
"And how is further becoming in the future brought about?"
"The delight, now here, now there, of beings hindered by ignorance & fettered by craving: That's how further becoming in the future is brought about."
"And how is further becoming in the future not brought about?"
"Through the fading of ignorance, the arising of clear knowing, & the cessation of craving: That's how further becoming in the future is not brought about."
The first jhana
"What, friend, is the first jhana?"
"There is the case, friend, where a monk — quite withdrawn from sensual pleasures, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This is called the first jhana."
"And how many factors does the first jhana have?"
"The first jhana has five factors. There is the case where, in a monk who has attained the five-factored first jhana, there occurs directed thought, evaluation, rapture, pleasure, & singleness of mind. It's in this way that the first jhana has five factors."
"And how many factors are abandoned in the first jhana, and with how many is it endowed?"
"Five factors are abandoned in the first jhana, and with five is it endowed. There is the case where, in a monk who has attained the first jhana, sensual desire is abandoned, ill will is abandoned, sloth & torpor is abandoned, restlessness & anxiety is abandoned, uncertainty is abandoned. And there occur directed thought, evaluation, rapture, pleasure, & singleness of mind. It's in this way that five factors are abandoned in the first jhana, and with five it is endowed."
The five faculties
"Friend, there are these five faculties each with a separate range, a separate domain, and they do not experience one another's range & domain: the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty. 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?"
"Friend, 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 the intellect as their [common] arbitrator. The intellect is what experiences [all] their ranges & domains."
"Now, these five faculties — the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty: In dependence on what do they remain standing?"
"These five faculties — the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, & the body-faculty — remain standing in dependence on vitality."[2]
"And vitality remains standing in dependence on what?"
"Vitality remains standing in dependence on heat."
"And heat remains standing in dependence on what?"
"Heat remains standing in dependence on vitality."
"Just now, friend Sariputta, we understood you to say, 'Vitality remains standing in dependence on heat.' And just now we understood you to say, 'Heat remains standing in dependence on vitality.' Now how is the meaning of these statements to be seen?"
"In that case, friend, I will give you analogy, for there are cases where it is through an analogy that an intelligent person understands the meaning of a statement. 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. In the same way, vitality remains standing in dependence on heat, and heat remains standing in dependence on vitality.
Vitality-fabrications
"Friend, are vitality-fabrications[3] the same thing as feeling-states? Or are vitality-fabrications one thing, and feeling-states another?"
"Vitality-fabrications are not the same thing as feeling-states, friend. 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. 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."
"When this body lacks how many qualities does it lie discarded & forsaken, like a senseless log?"
"When this body lacks these three qualities — vitality, heat, & consciousness — it lies discarded & forsaken like a senseless log."
"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?"
"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. 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. 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."
Awareness-release
"Friend, how many conditions are there for the attainment of the neither-pleasant-nor-painful awareness-release?"
"Friend, there are four conditions for the attainment of the neither-pleasant-nor-painful awareness-release. There is the case where a monk, with the abandoning of pleasure & stress — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. These are the four conditions for the attainment of the neither-pleasant-nor-painful awareness-release.
"How many conditions are there for the attainment of the theme-less awareness-release?"
"There are two conditions for the attainment of the theme-less awareness-release: lack of attention to all themes and attention to the theme-less property. These are the two conditions for the attainment of the theme-less awareness-release."
"And how many conditions are there for the persistence of the theme-less awareness-release?"
"There are three conditions for the persistence of the theme-less awareness-release: lack of attention to all themes, attention to the theme-less property, and a prior act of will. These are the three conditions for the persistence of the theme-less awareness-release."
"And how many conditions are there for the emergence from the theme-less awareness-release?"
"There are two conditions for the emergence from the theme-less awareness-release: attention to all themes and lack of attention to the theme-less property. These are the two conditions for the emergence from the theme-less awareness-release."
"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?"
"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, and there is a way of explanation by which these qualities are one in meaning and different only in name.
"And what is the way of explanation by which these qualities are different in meaning & different in name? There is the case where a monk keeps pervading the first direction[4] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing world with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion ... an awareness imbued with appreciation...
"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.
"This is called the immeasurable awareness-release.
"And what is the nothingness awareness-release? There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' enters & remains in the dimension of nothingness. This is called the nothingness awareness-release.
"And what is the emptiness awareness-release? 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: 'This is empty of self or of anything pertaining to self.'[5] This is called the emptiness awareness-release.
"And what is the theme-less awareness-release? There is the case where a monk, through not attending to all themes, enters & remains in the theme-less concentration of awareness.[6] This is called the theme-less awareness-release.
"This is the way of explaining by which these qualities are different in meaning & different in name.
"And what is the way of explaining whereby these qualities are one in meaning and different only in name?
"Passion, friend, is a making of limits. Aversion is a making of limits. Delusion is a making of limits. In a monk whose fermentations 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. Now, to the extent that there is immeasurable awareness-release, the unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion.
"Passion is a something. Aversion is a something. Delusion is a something. In a monk whose fermentations 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. Now, to the extent that there is nothingness awareness-release, the unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion.
"Passion is a making of themes. Aversion is a making of themes. Delusion is a making of themes. In a monk whose fermentations 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. Now, to the extent that there is theme-less awareness-release, the unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion.
"This, friend, is the way of explaining whereby these qualities are one in meaning and different only in name."
That is what Ven. Sariputta said. Gratified, Ven. Maha Kotthita delighted in Ven. Sariputta's words.
Notes
1.
Discernment is to be developed because it is part of the fourth noble truth, the path of practice leading to the end of suffering. Consciousness is to be fully comprehended because, as an object of clinging, it is part of the first noble truth, the truth of suffering & stress. See SN 56.11.
2.
Vitality (aayu) is the force that determines the length of one's life.
3.
Vitality-fabrications are the intentions to continue living. The Buddha entered total nibbana three months after abandoning his vitality-fabrications. See DN 16.
4.
The east.
5.
See MN 106.
6.
See MN 121.
See also: MN 44; MN 122; SN 22.23; SN 22.79
