Namo Buddhaya

Lesser discourse of the Miscellany

thus have i heard: At one time the Lord was staying near Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Then the layfollower Visākha approached the nun Dhammadinnā; having approached, having greeted the nun Dhammadinnā, he sat down at a respectful distance. As he was sitting down at a respectful distance, the lay follower Visākha spoke thus to the nun Dhammadinnā:

“Lady, it is said, ‘Own body, own body.’ Now, lady, what is called ‘own body’ by the Lord?” “Friend Visākha, these five groups of grasping are called ‘own body’ by the Lord, that is to say, the group of grasping after material shape, the group of grasping after feeling, the group of grasping after perception, the group of grasping after the habitual tendencies, the group of grasping after consciousness. These five groups of grasping, friend Visākha, are called ‘own body’ by the Lord.”

“It is good, lady,” and the lay follower Visākha, having rejoiced in what the nun Dhammadinnā had said, having thanked her, asked the nun Dhammadinnā a further question: “Lady, it is said, ‘The uprising of own body, the uprising of own body.’ Now, lady, what is called ‘the uprising of own body’ by the Lord?” “Whatever, friend Visākha, is the craving connected with again-becoming, accompanied by delight and attachment, finding delight in this and that, namely the craving for sense-pleasures, the craving for becoming, the craving for annihilation, this, friend Visākha, is called ‘the uprising of own body’ by the Lord.”

“Lady, it is said, ‘The stopping of own body, the stopping of own body.’ Now, lady, what is called ‘stopping of own body’ by the Lord?” “Whatever, friend Visākha, is the stopping, with no attachment remaining, of that self-same craving, the giving up of it, the renunciation of it, the release from it, the doing away with it, this, friend Visākha, is called ‘The stopping of own body’ by the Lord.”

“Lady, it is said, ‘The course leading to the stopping of own body, the course leading to the stopping of own body.’ Now, lady, what is called ‘the course leading to the stopping of own body’ by the Lord?” “This ariyan eightfold Way itself, friend Visākha, is called ‘the course leading to the stopping of own body’ by the Lord, that is to say perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.”

“Do those five groups of grasping, lady, (comprise) the whole of grasping? Or is there a grasping apart from the five groups of grasping?” “No, friend Visākha, these five groups of grasping (comprise) the whole of grasping, and there is no grasping apart from the five groups of grasping. Whatever, friend Visākha, is the attachment and desire for the five groups of grasping, that is grasping after them.”

“But how, lady, does there come to be (wrong) view as to own body?” “In this case, friend Visākha, an uninstructed average person, taking no count of the pure ones, not skilled in the Dhamma of the pure ones, untrained in the Dhamma of the pure ones, taking no count of the true men, not skilled in the Dhamma of the true men, untrained in the Dhamma of the true men, regards material shape as self or self as having material shape or material shape as in self or self as in material shape; he regards feeling as self or self as having feeling or feeling as in self or self as in feeling; he regards perception as self or self as having perception or perception as in self or self as in perception; he regards the habitual tendencies as self or self as having habitual tendencies or habitual tendencies as in self or self as in habitual tendencies; he regards consciousness, as self or self as having consciousness or consciousness as in self or self as in consciousness. Thus, friend Visākha, does there come to be (wrong) view as to own body.”

“But how, lady, does there not come to be (wrong) view as to own body?” “In this case, friend Visākha, an instructed disciple of the pure ones, taking count of the pure ones, skilled in the Dhamma of the pure ones, well trained in the Dhamma of the pure ones, taking count of the true men, skilled in the Dhamma of the true men, well trained in the Dhamma of the true men, does not regard material shape as self nor self as having material shape nor material shape as in self nor self as in material shape; he does not regard feeling as self nor self as having feeling nor feeling as in self nor self as in feeling; he does not regard perception as self nor self as having perception nor perception as in self nor self as in perception; he does not regard the habitual tendencies as self nor self as having habitual tendencies nor habitual tendencies as in self nor self as in habitual tendencies; he does not regard consciousness as self nor self as having consciousness nor consciousness as in self nor self as in consciousness. Thus, friend Visākha, does there not come to be (wrong) view as to own body.”

“But what, lady, is the ariyan eightfold Way?” “This, friend Visākha, is the ariyan eightfold Way, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.” “But, lady, is the ariyan eightfold Way composite or in-composite?” “The ariyan eightfold Way, friend Visākha, is composite.”

“Now, lady, are the three classes arranged in accordance with the ariyan eightfold Way or is the ariyan eightfold Way arranged in accordance with the three classes?” “Friend Visākha, the three classes are not arranged in accordance with the ariyan eightfold Way, but the ariyan eightfold Way is arranged in accordance with the three classes. Whatever, friend Visākha, is perfect speech and whatever is perfect action and whatever is perfect way of living, these things are arranged in the class of Moral Habit. And whatever is perfect endeavour and whatever is perfect mindfulness and whatever is perfect concentration, these things are arranged in the class of Concentration. And whatever is perfect view and whatever is perfect thought, these things are arranged in the class of Intuitive Wisdom.”

“And what, lady, is concentration, what are the distinguishing marks of concentration, what are the requisites for concentration, what is the development of concentration?” “Whatever, friend Visākha, is one-pointedness of mind, this is concentration; the four arousings of mindfulness are the distinguishing marks of concentration; the four right efforts are the requisites for concentration; whatever is the practice, the development, the increase of these very things, this is herein the development of concentration.”

“And how many activities are there, lady?” “There are these three activities, friend Visākha: activities of body, activities of speech, activities of mind.”

“And what, lady, is activity of body, what activity of speech, what activity of mind?” “In-breathing and out-breathing, friend Visākha, is activity of body; initial thought and discursive thought is activity of speech; perception and feeling is activity of mind.”

“But why, lady, is in-breathing and out-breathing activity of body, why is initial thought and discursive thought activity of speech, why is perception and why is feeling activity of mind?” “In-breathing and out-breathing, friend Visākha, these are bodily things dependent on the body, therefore in-breathing and out-breathing is activity of body. Having first had initial thought and discursive thought, one subsequently utters a speech, therefore initial and discursive thought is activity of speech. Perception and feeling, these are mental things, dependent on mind, therefore perception and feeling is (each) activity of mind.”

“And how, lady, does there come to be the attainment of the stopping of perception and feeling?” “Friend Visākha, it does not occur to a monk who is attaining the stopping of perception and feeling: ‘I will attain the stopping of perception and feeling,’ or ‘I am attaining the stopping of perception and feeling,’ or ‘I have attained the stopping of perception and feeling.’ For, his mind has been previously so developed in that way that it leads him on to the state of being such.”

“But, lady, when a monk is attaining the stopping of perception and feeling, what things are stopped first: activity of body or activity of speech or activity of mind?” “Friend Visākha, when a monk is attaining the stopping of perception and feeling, activity of speech is stopped first, then activity of body, then activity of mind.”

“And how, lady, does there come to be emergence from the attainment of the stopping of perception and feeling?” “Friend Visākha, it does not occur to a monk who is emerging from the attainment of the stopping of perception and feeling: ‘I will emerge from the attainment of the stopping of perception and feeling, or ‘I am emerging from the attainment of the stopping of perception and feeling, or I have emerged from the attainment of the stopping of perception and feeling.’ For his mind has been previously so developed in that way that it leads him on to the state of being such.”

“But, lady, when a monk is emerging from the attainment of the stopping of perception and feeling, what things arise first: activity of body or activity of speech or activity of mind? “Friend Visākha, when a monk is emerging from the attainment of the stopping of perception and feeling, activity of mind arises first, then activity of body, then activity of speech.”

“Lady, how many impingements assail a monk who has emerged from the attainment of the stopping of perception and feeling?” “Friend Visākha, when a monk has emerged from the attainment of the stopping of perception and feeling three impingements assail him: impingement that is void, impingement that is signless, impingement that is undirected.”

“When, lady, the mind of a monk has emerged from the attainment of the stopping of perception and feeling, towards what does his mind tend, slide and gravitate?” “Friend Visākha, the mind of a monk who has emerged from the attainment of the stopping of perception and feeling tends, slides and gravitates towards aloofness.”

“How many feelings are there, lady?” “There are these three feelings, friend Visākha: Feeling that is pleasant, feeling that is painful, feeling that is neither painful nor pleasant.”

“And what, lady, is feeling that is pleasant, what feeling that is painful, what feeling that is neither painful nor pleasant?” “That, friend Visākha, which is experienced, whether by body or mind, and is pleasant and agreeable, this is a pleasant feeling. That, friend Visākha, which is experienced, whether by body or mind, and is painful and disagreeable, this is a painful feeling. That, friend Visākha, which is experienced, whether by body or mind, and is neither agreeable nor disagreeable, this is a feeling that is neither painful nor pleasant.”

“But, lady, how is pleasant feeling pleasant, how painful? How is painful feeling painful, how pleasant? How is neutral feeling pleasant, how painful?” “Friend Visākha, pleasant feeling is that where pleasantness is lasting, pain variable; painful feeling is that where pain is lasting, pleasantness variable; neutral feeling is pleasant as to knowing, painful as to not knowing.”

“But, lady, what tendency lies latent in pleasant feeling, what tendency lies latent in painful feeling, what tendency lies latent in neutral feeling?” “Friend Visākha, a tendency to attachment lies latent in pleasant feeling; a tendency to repugnance lies latent in painful feeling; a tendency to ignorance lies latent in a neutral feeling.”

“But, lady, does a tendency to attachment lie latent in all pleasant feeling? Does a tendency to repugnance lie latent in all painful feeling? Does a tendency to ignorance lie latent in all neutral feeling?” “Friend Visākha, a tendency to attachment does not lie latent in all pleasant feeling, a tendency to repugnance does not lie latent in all painful feeling, a tendency to ignorance does not lie latent in all neutral feeling.”

“But, lady, what is to be got rid of in pleasant feeling? What is to be got rid of in painful feeling? What is to be got rid of in neutral feeling?” “A tendency to attachment, friend Visākha, is to be got rid of in pleasant feeling; a tendency to repugnance is to be got rid of in painful feeling; a tendency to ignorance is to be got rid of in neutral feeling.”

“But, lady, is a tendency to attachment to be got rid of from every pleasant feeling? Is a tendency to repugnance to be got rid of from every painful feeling? Is a tendency to ignorance to be got rid of from every neutral feeling?” “No, friend Visākha, a tendency to attachment is not to be got rid of from every pleasant feeling, a tendency to repugnance is not to be got rid of from every painful feeling, a tendency to ignorance is not to be got rid of from every neutral feeling. In this case, friend Visākha, a monk, aloof from pleasures of the senses, aloof from unskilled states of mind, enters on and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. It is by this means that he gets rid of attachment, no tendency to attachment lies latent there. In this case, friend Visākha, a monk reflects thus: ‘Surely I, entering on it, will abide in that plane which the ariyans, entering on, are now abiding in.’ From setting up a yearning for the incomparable Deliverances there arises, as a result of the yearning, distress; it is by this means that he gets rid of repugnance, no tendency to repugnance lies latent there. In this case, friend Visākha, a monk, by getting rid of joy, and by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy and which is entirely purified by equanimity and mindfulness. It is by this means that he gets rid of ignorance, no tendency to ignorance lies latent there.”

“But, lady, what is the counterpart of pleasant feeling?” “Friend Visākha, the counterpart of pleasant feeling is painful feeling.”

“And what, lady, is the counterpart of painful feeling?” “Friend, Visākha, the counterpart of painful feeling is pleasant feeling.”

“And what, lady, is the counterpart of neutral feeling?” “Ignorance, friend Visākha, is the counterpart of neutral feeling.”

“And what, lady, is the counterpart of ignorance?” “Knowledge, friend Visākha, is the counterpart of ignorance.”

“And what, lady, is the counterpart of knowledge?” “Freedom, friend Visākha, is the counterpart of knowledge.”

“And what, lady, is the counterpart of freedom?” “Nibbāna, friend Visākha, is the counterpart of freedom.”

“And what, lady, is the counterpart of nibbāna?” “This question goes too far, friend Visākha, it is beyond the compass of an answer. Friend Visākha, the Brahma-faring is for immergence in nibbāna, for going beyond to nibbāna, for culminating in nibbāna. Friend Visākha, if you so desire, having drawn near the Lord, ask him about this matter. As the Lord explains, so will you remember.”

Then the layfollower Visākha, having rejoiced in what the nun Dhammadinnā had said, having thanked her, rising from his seat, having greeted her, keeping his right side towards her, drew near the Lord; having drawn near, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the layfollower Visākha told the Lord the whole of the conversation he had had with the nun Dhammadinnā. When he had been told, the Lord spoke thus to the layfollower Visākha: “Clever, Visākha, is the nun Dhammadinnā, of great wisdom, Visākha, is the nun Dhammadinnā. If you had asked me, Visākha, about this matter, I too would have answered exactly as the nun Dhammadinnā answered; and this is indeed the meaning of that; thus do you remember it.”

Thus spoke the Lord. Delighted, the layfollower Visākha rejoiced in what the Lord had said.

Lesser Discourse of the Miscellany: The Fourth

Namo Buddhaya

Greater Discourse of the Miscellany

thus have i heard: At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Then the venerable Koṭṭhita the Great, emerging from solitary meditation towards evening, approached the venerable Sāriputta: having approached, he exchanged greetings with the venerable Sāriputta; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Koṭṭhita the Great spoke thus to the venerable Sāriputta: “Your reverence, one is called: ‘Poor in intuitive wisdom, poor in intuitive wisdom.’ Now what are the respects in which one is called ‘Poor in intuitive wisdom,’ your reverence?”

“Your reverence, if it is said ‘He does not comprehend, he does not comprehend,’ therefore he is called ‘Poor in intuitive wisdom.’ What does he not comprehend? He does not comprehend: ‘This is anguish,’ he does not comprehend: ‘This is the arising of anguish,’ he does not comprehend: ‘This is the stopping of anguish,’ he does not comprehend: ‘This is the course leading to the stopping of anguish.’ If it is said, ‘He does not comprehend, he does not comprehend,’ your reverence, therefore he is called ‘poor in intuitive wisdom.’”

“It is good, your reverence,” and the venerable Koṭṭhita the Great, having rejoiced in what the venerable Sāriputta had said, having thanked him, asked the venerable Sāriputta a further question: “Your reverence, one is called ‘Intuitively wise, intuitively wise.’ Now what are the respects in which one is called ‘intuitively wise,’ your reverence?” “Your reverence, if it is said ‘He comprehends, he comprehends,’ he is therefore called ‘Intuitively wise.’ And what does he comprehend? He comprehends: ‘This is anguish,’ he comprehends: ‘This is the arising of anguish,’ he comprehends: ‘This is the stopping of anguish,’ he comprehends: ‘This is the course leading to the stopping of anguish.’ If it is said, ‘He comprehends, he comprehends,’ your reverence, therefore he is called ‘intuitively wise.’”

“Your reverence, it is called ‘Discriminative consciousness, discriminative consciousness.’ Now in what respects, your reverence, is it called ‘discriminative consciousness’?” “Your reverence, if it said ‘It discriminates, it discriminates,’ it is therefore called discriminative consciousness. And what does it discriminate? It discriminates pleasure and it discriminates pain and it discriminates neither pain nor pleasure. If it is said ‘It discriminates, it discriminates,’ your reverence, therefore it is called ‘Discriminative consciousness.’”

“That which is intuitive wisdom, your reverence, and that which is discriminative consciousness, are these states associated or dissociated? And is it possible to lay down a difference between these states, having analysed them again and again?” “That which is intuitive wisdom, your reverence, and that which is discriminative consciousness, these states are associated, not dissociated, and it is not possible to lay down a difference between these states, having analysed them again and again. Whatever one comprehends, your reverence, that one discriminates; whatever one discriminates that one comprehends; therefore these states are associated, not dissociated, and it is not possible to lay down a difference between these states, having analysed them again and again.”

“That which is intuitive wisdom, your reverence, and that which is discriminative consciousness, what is the difference between these states which are associated, not dissociated?” “That which is intuitive wisdom, your reverence, and that which is discriminative consciousness among these states that are associated, not dissociated, intuitive wisdom is to be developed, discriminative consciousness is for apprehending. This is the difference between them.”

“Your reverence, it is said, ‘Feeling, feeling.’ Now what are the respects in which it is called ‘feeling,’ your reverence?” “Your reverence, if it is said, ‘He feels, he feels,’ it is therefore called ‘feeling.’ And what does he feel? He feels pleasure, and he feels pain, and he feels neither pain nor pleasure. If it is said, ‘He feels, he feels,’ your reverence, therefore it is called ‘feeling.’”

“Your reverence, it is said, ‘Perception, perception.’ Now what are the respects in which it is called ‘perception,’ your reverence?” “Your reverence, if it is said, ‘He perceives, he perceives,’ it is therefore called ‘perception.’ And what does he perceive? He perceives what is dark green and he perceives what is yellow and he perceives what is red and he perceives what is white. If it is said ‘He perceives, he perceives,’ your reverence, it is therefore called ‘perception.’”

“That which is feeling, your reverence, and that which is perception and that which is discriminative consciousness, are these states associated or dissociated? And is it possible to lay down a difference between these states, having analysed them again and again?” “That which is feeling, your reverence, and that which is perception and that which is discriminative consciousness, these states are associated, not dissociated, and it is not possible to lay down a difference between these states, having analysed them again and again. Your reverence, whatever one feels, that one perceives; whatever one perceives that one discriminates; therefore these states are associated, not dissociated, and it is not possible to lay down a difference between these states, having analysed them again and again.”

“What is knowable, your reverence, by purified mental consciousness isolated from the five sense-organs?” “Your reverence, thinking, ‘Ether is unending,’ the plane of infinite ether is knowable by pure mental consciousness isolated from the five sense-organs; thinking, ‘Consciousness is unending,’ the plane of infinite consciousness is knowable; thinking, ‘There is not anything,’ the plane of no-thing is knowable.”

“By what means does one comprehend a knowable mental object, your reverence?” “One comprehends a knowable mental object, your reverence, by means of the eye of intuitive wisdom.”

“But what is intuitive wisdom for, your reverence?” “Your reverence, intuitive wisdom is for super-knowledge, for apprehending, for getting rid of.”

“But how many conditions are there, your reverence, for bringing right understanding into existence?” “There are two conditions, your reverence, for bringing right understanding into existence: the utterance of another (person) and wise attention. Your reverence, these are the two conditions for bringing right understanding into existence.”

“If right understanding is forwarded, by how many factors, your reverence, does there come to be the fruit of freedom of mind and the advantage of the fruit of freedom of mind, and the fruit of freedom through intuitive wisdom and the advantage of the fruit of freedom through intuitive wisdom?” “Your reverence, if right understanding is forwarded by five factors there comes to be the fruit of freedom of mind and the advantage of the fruit of freedom of mind, and the fruit of freedom through intuitive wisdom and the advantage of the fruit of freedom through intuitive wisdom. In this case, your reverence, right understanding is forwarded by moral habit, and it is forwarded by hearing, and it is forwarded by discussion, and it is forwarded by calm and it is forwarded by vision. Your reverence, if right understanding is forwarded by these five factors, there comes to be the fruit of freedom of mind and the advantage of the fruit of freedom of mind, and there comes to be the fruit of freedom through intuitive wisdom and the advantage of the fruit of freedom through intuitive wisdom.”

“And how many becomings are there, your reverence?” “These three are becomings, your reverence: becoming of sense-pleasures, becoming of fine-materiality, becoming of immateriality.”

“How, your reverence, is there the recurrence of again-becoming in the future?” “For those creatures who are hindered by ignorance, fettered by craving, delighting in this and that, there thus comes to be recurrence of again-becoming in the future.”

“But how, your reverence, is there not recurrence of again-becoming in the future?” “By the fading away of ignorance, by the uprising of knowledge, by the stopping of craving, there is thus no recurrence of again-becoming in the future “

“And what, your reverence, is the first meditation?” “As to this, your reverence, a monk, aloof from pleasures of the senses, aloof from unskilled states of mind, enters on and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. This, your reverence, is called the first meditation.”

“Of how many factors, your reverence, is the first meditation?” “Your reverence, the first meditation is five-factored: if a monk has entered on the first meditation there is initial thought and discursive thought and rapture and joy and one-pointedness of mind. Thus, your reverence, is the first meditation five-factored.”

“Your reverence, in regard to the first meditation, how many factors are abandoned, how many factors are possessed?” “Your reverence, in regard to the first meditation, five factors are abandoned, five are possessed: if a monk has entered on the first meditation, desire for sense-pleasure is abandoned, malevolence is abandoned, sloth and torpor are abandoned, restlessness and worry are abandoned, doubt is abandoned, but there is initial thought and discursive thought, rapture and joy and one-pointedness of mind. Thus, your reverence, in regard to the first meditation, five factors are abandoned, five factors are possessed.”

“Your reverence, these five sense-organs, different in range, different in pasture, do not react to the pasture and range of one another; that is to say: the organ of eye, the organ of ear, the organ of nose, the organ of tongue, the organ of body. What is the repository of these five sense-organs, different in range, different in pasture, which do not react to the pasture and range of one another? And what is it that reacts to their pasture and range?” “Your reverence, these five sense-organs, different in range, different in pasture, do not react to the pasture and range of one another; that is to say: the organ of eye, the organ of ear, the organ of nose, the organ of tongue, the organ of body. Of these five sense-organs, your reverence, different in range, different in pasture, not reacting to the pasture and range of one another, mind is the repository, and mind reacts to their pasture and range.”

“Your reverence, these are the five sense-organs; that is to say: the organ of eye, the organ of ear, the organ of nose, the organ of tongue, the organ of body. On what do these five sense-organs depend, your reverence?” “Your reverence, these are the five sense-organs, that is to say: the organ of eye, the organ of ear, the organ of nose, the organ of tongue, the organ of body. Your reverence, these five sense-organs depend on vitality.”

“And on what does vitality depend, your reverence?” “Vitality depends on heat.” “And on what does heat depend, your reverence?” “Heat depends on vitality.” “Your reverence, we now understand the words of the venerable Sāriputta thus: ‘Vitality depends on heat’; we now understand the words of the venerable Sāriputta thus: ‘Heat depends on vitality.’ What is the precise meaning to be attached to these words, your reverence?” “Well then, your reverence, I will make a simile for you. For by a simile some intelligent persons here mightunderstand the meaning of what has been said: As when an oil lamp is burning the light is seen because of the flame and the flame is seen because of the light, so, your reverence, vitality depends on heat and heat on vitality.”

“Now, your reverence, are these properties of vitality states that are to be felt, or are the properties of vitality one thing, states that are to be felt another?” “Your reverence, these properties of vitality are not themselves states to be felt. If, your reverence, these properties of vitality were themselves states to be felt, no emergence could be shown for a monk who had won to the stopping of perception and feeling. But because, your reverence, the properties of vitality are one thing and states to be felt another, therefore the emergence of a monk who has won to the stopping of perception and feeling can be shown.”

“In regard to this body, your reverence, when how many things are got rid of, does this body lie cast away, flung aside like unto a senseless log of wood?” “In regard to this body, your reverence, when three things are got rid of: vitality, heat and consciousness, then does this body lie cast away, flung aside like unto a senseless log of wood.”

“What is the difference, your reverence, between that dead thing, passed away, and that monk who has attained to the stopping of perception and feeling?” “Your reverence, the bodily activities of that dead thing, passed away, have been stopped, have subsided, the vocal activities have been stopped, have subsided, the mental activities have been stopped, have subsided, the vitality is entirely destroyed, the heat allayed, the sense-organs are entirely broken asunder. But that monk who has attained to the stopping of perception and feeling, although his bodily activities have been stopped, have subsided, although his vocal activities have been stopped, have subsided, although his mental activities have been stopped, have subsided, his vitality is not entirely destroyed, his heat is not allayed, his sense-organs are purified. This, your reverence, is the difference between a dead thing, passed away, and that monk who has attained to the stopping of perception and feeling.”

“And how many conditions are there, your reverence, for the attainment of the freedom of mind which has neither anguish nor joy?” “There are four conditions, your reverence, for the attainment of the freedom of mind which has neither anguish nor joy. In this case, your reverence, a monk by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness. These, your reverence, are the four conditions for attaining the freedom of mind which has neither anguish nor joy.”

“How many conditions are there, your reverence, for the attainment of the freedom of mind that is signless?” “There are two conditions, your reverence, for the attainment of the freedom of mind that is signless: paying no attention to any signs, and paying attention to the signless realm. These, your reverence, are the two conditions for the attainment of the freedom of mind that is signless.”

“How many conditions are there, your reverence, for the persistence of the freedom of mind that is signless?” “There are three conditions, your reverence, for the persistence of the freedom of mind that is signless: paying no attention to any signs, and paying attention to the signless realm, and a preceding preparation. These, your reverence, are the three conditions for the persistence of the freedom of mind that is signless.”

“How many conditions are there, your reverence, for emergence from the freedom of mind that is signless?” “There are the two conditions, your reverence, for emerging from the freedom of mind that is signless: paying attention to all signs, and not paying attention to the signless realm. These, your reverence, are the two conditions for emergence from the freedom of mind that is signless.”

“Your reverence, whatever is immeasurable freedom of mind and whatever is freedom of mind that is naught and whatever is freedom of mind that is void and whatever is freedom of mind that is signless, are these states different in connotation and different in denotation, or are they identical in connotation while being different only in denotation?” “Your reverence, whatever is immeasurable freedom of mind and whatever is the freedom of mind that is naught and whatever is freedom of mind that is void and whatever is freedom of mind that is signless, there is a method according to which these states are different in connotation as well as being different in denotation; and, your reverence, there is a method according to which these states are identical in connotation while being different in denotation. And what, your reverence, is the method according to which these states are different in connotation as well as being different in denotation? (1) As to this, your reverence, a monk abides having suffused the first quarter with a mind of friendliness, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwells having suffused the whole world everywhere, in every way with a mind of friendliness, that is far-reaching, widespread, immeasurable, without enmity, without malevolence. (2) He dwells having suffused the first quarter with a mind of compassion, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwells having suffused the whole world everywhere, in every way with a mind of compassion, that is far-reaching, widespread, immeasurable, without enmity, without malevolence. (3) He dwells having suffused the first quarter with a mind of sympathetic joy, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwells having suffused the whole world everywhere, in every way with a mind of sympathetic joy, that is far-reaching, widespread, immeasurable, without enmity, without malevolence. (4) He dwells having suffused the first quarter with a mind of equanimity, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwells having suffused the whole world everywhere, in every way with a mind of equanimity, that is far-reaching, widespread, immeasurable, without enmity, without malevolence. This, your reverence, is called immeasurable freedom of mind.”

“And what, your reverence, is the freedom of mind that is naught?” “As to this, your reverence, a monk passing quite beyond the plane of infinite consciousness, thinking, ‘There is not anything,’ enters on and abides in the plane of no-thing. This, your reverence, is called the freedom of mind that is naught.”

“And what, your reverence, is the freedom of mind that is void?” “As to this, your reverence, a monk forest-gone or gone to the root of a tree or gone to an empty place, reflects thus: ‘This is void of self or of what pertains to self.’ This, your reverence, is called the freedom of mind that is void.”

“And what, your reverence, is the freedom of mind that is signless?” “As to this, your reverence, a monk, by paying no attention to any signs, entering on the concentration of mind that is signless, abides therein. This, your reverence, is called the freedom of mind that is signless.

This, your reverence, is the method according to which these states are different in connotation as well as differing in denotation.”

“And what, your reverence, is the method according to which these states are identical in connotation while being different in denotation?” “(1) Attachment, your reverence, is productive of the measurable, hatred is productive of the measurable, confusion is productive of the measurable. For a monk whose cankers are destroyed, these are got rid of, cut off at the roots, made like a palm-tree stump so that they can come to no further existence in the future. To the extent, your reverence, that freedoms of mind are immeasurable, unshakable freedom of mind is shown to be their chief, for that unshakable freedom of mind is void of attachment, void of hatred, void of confusion. (2) Attachment, your reverence, is something (obstructive), hatred is something (obstructive), confusion is something (obstructive). For a monk whose cankers are destroyed, these are got rid of, cut off at the roots, made like a palm-tree stump so that they can come to no further existence in the future. To the extent, your reverence, that freedoms of mind are naught, unshakable freedom of mind is shown to be their chief, for that unshakable freedom of mind is void of attachment, void of hatred, void of confusion. (3) Attachment, your reverence, is productive of signs, hatred is productive of signs, confusion is productive of signs. For a monk whose cankers are destroyed these are got rid of, cut off at the roots, made like a palm-tree stump so that they can come to no further existence in the future. To the extent, your reverence, that freedoms of mind are signless, unshakable freedom of mind is shown to be their chief, for that unshakable freedom of mind is void of attachment, void of hatred, void of confusion.

This, your reverence, is the method according to which these states are identical in connotation while being different in denotation.”

Thus spoke the venerable Sāriputta. Delighted, the venerable Koṭṭhita the Great rejoiced in what the venerable Sāriputta had said.

Greater Discourse of the Miscellany: The Third