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Majjhima Nikāya 43

Mahāvedallasutta

The Great Classification · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monastery.ārāme.
thenAtha indeedkho Venerableāyasmā Mahākoṭṭhikomahākoṭṭhiko late afternoonsāyanhasamayaṁ from retreatpaṭisallānā emergedvuṭṭhito where Venerableyenāyasmā Sāriputtosāriputto there approached;tenupasaṅkami; having approachedupasaṅkamitvā with Venerableāyasmatā with Sāriputtasāriputtena togethersaddhiṁ exchanged greetings.sammodi.
greetingSammodanīyaṁ conversationkathaṁ politesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ sat down.nisīdi. to one sideEkamantaṁ seatednisinno indeedkho Venerableāyasmā Mahākoṭṭhikomahākoṭṭhiko to Venerableāyasmantaṁ to Sāriputtasāriputtaṁ said this:etadavoca:

of witless one“‘Duppañño witless, they sayduppañño’ti, reverendāvuso, is saidvuccati.
to what extentKittāvatā thennu indeedkho, reverendāvuso, witlessduppaññoti is said?vuccatī”ti?
does not understand“‘Nappajānāti does not understand, they saynappajānātī’ti indeedkho, reverendāvuso, thereforetasmā witlessduppaññoti is saidvuccati.
and whatKiñca does not understand?nappajānāti?
this‘Idaṁ sufferingdukkhan’ti does not understandnappajānāti, this‘ayaṁ origin of sufferingdukkhasamudayo’ti does not understandnappajānāti, this‘ayaṁ cessation of sufferingdukkhanirodho’ti does not understandnappajānāti, this‘ayaṁ leading to cessation of sufferingdukkhanirodhagāminī practicepaṭipadā’ti does not understandnappajānāti.
does not understand‘Nappajānāti does not understand, they saynappajānātī’ti indeedkho, reverendāvuso, thereforetasmā witlessduppaññoti is saidvuccatī”ti.
good, reverend“Sādhāvuso”ti indeedkho venerableāyasmā Mahākoṭṭhikamahākoṭṭhiko of venerableāyasmato of Sāriputtasāriputtassa speechbhāsitaṁ having rejoiced inabhinanditvā having approvedanumoditvā venerableāyasmantaṁ Sāriputtasāriputtaṁ furtheruttariṁ questionpañhaṁ askedapucchi:

wise one“‘Paññavā wise onepaññavā’ti, friendāvuso, is calledvuccati.
in what wayKittāvatā thennu indeedkho, friendāvuso, wise onepaññavāti is calledvuccatī”ti?
understands“‘Pajānāti understandspajānātī’ti indeedkho, friendāvuso, thereforetasmā wise onepaññavāti is calledvuccati.
and whatKiñca understandspajānāti?
this‘Idaṁ sufferingdukkhan’ti understandspajānāti, this‘ayaṁ origin of sufferingdukkhasamudayo’ti understandspajānāti, this‘ayaṁ cessation of sufferingdukkhanirodho’ti understandspajānāti, this‘ayaṁ leading to cessation of sufferingdukkhanirodhagāminī practicepaṭipadā’ti understandspajānāti.
understands‘Pajānāti understandspajānātī’ti indeedkho, friendāvuso, thereforetasmā wise onepaññavāti is calledvuccatī”ti.

‘consciousness’“‘Viññāṇaṁ ‘consciousness’viññāṇan’ti, friendāvuso, is saidvuccati.
to what extentKittāvatā indeednu indeedkho, friendāvuso, consciousnessviññāṇanti is it called?vuccatī”ti?
‘it cognizes’“‘Vijānāti ‘it cognizes’vijānātī’ti indeedkho, friendāvuso, thereforetasmā consciousnessviññāṇanti is calledvuccati.
And whatKiñca does it cognize?vijānāti?
pleasure tooSukhantipi it cognizes,vijānāti, pain toodukkhantipi it cognizes,vijānāti, neutral tooadukkhamasukhantipi it cognizes.vijānāti.
‘it cognizes‘Vijānāti it cognizes’vijānātī’ti indeedkho, friendāvuso, thereforetasmā consciousnessviññāṇanti is it called.”vuccatī”ti.

which“Yā and friendcāvuso, wisdompaññā and whichyañca consciousnessviññāṇaṁ—
theseime thingsdhammā mixedsaṁsaṭṭhā orudāhu separatevisaṁsaṭṭhā?
it is possibleLabbhā andca and of thesepanimesaṁ of thingsdhammānaṁ having disentangledvinibbhujitvā having disentangledvinibbhujitvā differencenānākaraṇaṁ to describepaññāpetun”ti?
which“Yā and friendcāvuso, wisdompaññā and whichyañca consciousnessviññāṇaṁ—
theseime thingsdhammā mixedsaṁsaṭṭhā, notno separatevisaṁsaṭṭhā.
notNa andca it is possiblelabbhā of theseimesaṁ of thingsdhammānaṁ having disentangledvinibbhujitvā having disentangledvinibbhujitvā differencenānākaraṇaṁ to describepaññāpetuṁ.
whatYaṁ and friendhāvuso, one understandspajānāti thattaṁ one cognizesvijānāti, whatyaṁ one cognizesvijānāti thattaṁ one understandspajānāti.
thereforeTasmā theseime thingsdhammā mixedsaṁsaṭṭhā, notno separatevisaṁsaṭṭhā.
notNa andca it is possiblelabbhā of theseimesaṁ of thingsdhammānaṁ having disentangledvinibbhujitvā having disentangledvinibbhujitvā differencenānākaraṇaṁ to describepaññāpetun”ti.

whatever“Yā and, friendcāvuso, wisdompaññā and whateveryañca consciousnessviññāṇaṁ—
of theseimesaṁ of thingsdhammānaṁ mixedsaṁsaṭṭhānaṁ notno separatevisaṁsaṭṭhānaṁ whatkiṁ difference?nānākaraṇan”ti?
whatever“Yā and, friendcāvuso, wisdompaññā and whateveryañca consciousnessviññāṇaṁ—
of theseimesaṁ of thingsdhammānaṁ mixedsaṁsaṭṭhānaṁ notno separatevisaṁsaṭṭhānaṁ wisdompaññā should be developedbhāvetabbā, consciousnessviññāṇaṁ should be completely understoodpariññeyyaṁ.
thisIdaṁ for themnesaṁ differencenānākaraṇan”ti.

feeling“‘Vedanā feeling, it is saidvedanā’ti, friendāvuso, is calledvuccati.
to what extentKittāvatā thennu indeedkho, friendāvuso, feeling, it is saidvedanāti is called?vuccatī”ti?
it feels“‘Vedeti it feels, it is saidvedetī’ti indeedkho, friendāvuso, thereforetasmā feeling, it is saidvedanāti is calledvuccati.
and whatKiñca does it feel?vedeti?
pleasure tooSukhampi it feelsvedeti, pain toodukkhampi it feelsvedeti, neutral tooadukkhamasukhampi it feelsvedeti.
it feels‘Vedeti it feels, it is saidvedetī’ti indeedkho, friendāvuso, thereforetasmā feeling, it is saidvedanāti is called.vuccatī”ti.

perception“‘Saññā called 'perception'saññā’ti, friendāvuso, is spoken ofvuccati.
to what extentKittāvatā thennu indeedkho, friendāvuso, perceptionsaññāti is spoken ofvuccatī”ti?
perceives“‘Sañjānāti perceivessañjānātī’ti indeedkho, friendāvuso, thereforetasmā perceptionsaññāti is spoken ofvuccati.
and whatKiñca does it perceivesañjānāti?
blueNīlakampi perceivessañjānāti, yellowpītakampi perceivessañjānāti, redlohitakampi perceivessañjānāti, whiteodātampi perceivessañjānāti.
perceives‘Sañjānāti perceivessañjānātī’ti indeedkho, friendāvuso, thereforetasmā perceptionsaññāti is spoken ofvuccatī”ti.

which“Yā and, friendcāvuso, feelingvedanā whichyā andca perceptionsaññā and whichyañca consciousnessviññāṇaṁ—
theseime thingsdhammā mixedsaṁsaṭṭhā orudāhu separatevisaṁsaṭṭhā?
is it possibleLabbhā andca but of thesepanimesaṁ of thingsdhammānaṁ having disentangledvinibbhujitvā having disentangledvinibbhujitvā differencenānākaraṇaṁ to describepaññāpetun”ti?
which“Yā and, friendcāvuso, feelingvedanā whichyā andca perceptionsaññā and whichyañca consciousnessviññāṇaṁ—
theseime thingsdhammā mixedsaṁsaṭṭhā, notno separatevisaṁsaṭṭhā.
notNa andca is possiblelabbhā of theseimesaṁ of thingsdhammānaṁ having disentangledvinibbhujitvā having disentangledvinibbhujitvā differencenānākaraṇaṁ to describepaññāpetuṁ.
whatYaṁ indeed, friendhāvuso, one feelsvedeti thattaṁ one perceivessañjānāti, whatyaṁ one perceivessañjānāti thattaṁ one cognizesvijānāti.
thereforeTasmā theseime thingsdhammā mixedsaṁsaṭṭhā notno separatevisaṁsaṭṭhā.
notNa andca is possiblelabbhā of theseimesaṁ of thingsdhammānaṁ having disentangledvinibbhujitvā having disentangledvinibbhujitvā differencenānākaraṇaṁ to describepaññāpetun”ti.

released“Nissaṭṭhena friendhāvuso, fivepañcahi by sensesindriyehi purifiedparisuddhena by mind consciousnessmanoviññāṇena whatkiṁ can be knownneyyan”ti?
released“Nissaṭṭhena, friendāvuso, fivepañcahi by sensesindriyehi purifiedparisuddhena by mind consciousnessmanoviññāṇena infinite‘ananto spaceākāso’ti the dimension of infinite spaceākāsānañcāyatanaṁ can be knownneyyaṁ, infinite‘anantaṁ consciousnessviññāṇan’ti the dimension of infinite consciousnessviññāṇañcāyatanaṁ can be knownneyyaṁ, there is not‘natthi anythingkiñcī’ti the dimension of nothingnessākiñcaññāyatanaṁ can be knownneyyan”ti.

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