The Great Classification · Translation: Bhikkhu Sujato, SuttaCentral
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“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti? “Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.
“How do you understand something that can be known?” “You understand something that can be known with the eye of wisdom.”
“Paññā panāvuso, kimatthiyā”ti? “Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.
“What is the goal of wisdom?” “The goal of wisdom is direct knowledge, complete understanding, and giving up.”
“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti? “Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya— parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.
“How many conditions are there for the arising of right view?” “There are two conditions for the arising of right view: the voice of another and rational application of mind. 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? “Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti.
“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?” “When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
“Kati panāvuso, bhavā”ti? “Tayome, āvuso, bhavā— kāmabhavo, rūpabhavo, arūpabhavo”ti.
“How many states of existence are there?” “Reverend, there are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm.”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti? “Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā— evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti.
“But how is there regeneration into a new state of existence in the future?” “It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land. That’s how there is regeneration into a new state of existence in the future.”
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti? “Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā— evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti.
“But how is there no regeneration into a new state of existence in the future?” “It’s when ignorance fades away, knowledge arises, and craving ceases. That’s how there is no regeneration into a new state of existence in the future.”
“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti? “Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati— idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.
“But what, reverend, is the first absorption?” “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. This is called the first absorption.”
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti? “Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.
“But how many factors does the first absorption have?” “The first absorption has five factors. When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present. That’s how the first absorption has five factors.”
“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti? “Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti.
“But how many factors has the first absorption given up and how many does it possess?” “The first absorption has given up five factors and possesses five factors. When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up. Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present. That’s how the first absorption has given up five factors and possesses five factors.”
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? “Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.
“Reverend, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. That is, the faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?” “These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti? “Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti. “Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti? “Āyu usmaṁ paṭicca tiṭṭhatī”ti. “Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti? “Usmā āyuṁ paṭicca tiṭṭhatī”ti. “Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘āyu usmaṁ paṭicca tiṭṭhatī’ti. Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘usmā āyuṁ paṭicca tiṭṭhatī’ti. Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? “Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
“These five faculties depend on what to continue?” “These five faculties depend on vitality to continue.” “But what does vitality depend on to continue?” “Vitality depends on warmth to continue.” “But what does warmth depend on to continue?” “Warmth depends on vitality to continue.” “Just now I understood you to say: ‘Vitality depends on warmth to continue.’ But I also understood you to say: ‘Warmth depends on vitality to continue.’ How then should we see the meaning of this statement?” “Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.
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