English
“Friend, of this wisdom and consciousness— these phenomena being conjoined, not disjoined— wisdom is to be developed, consciousness is to be fully understood. This is their distinction.” 450. “‘Feeling, feeling,’ friend, is said. To what extent, friend, is it called feeling?” “‘It feels, it feels,’ friend, therefore it is called feeling. “What does it feel? It feels pleasure, it feels pain, it feels neither-painful-nor-pleasant. ‘It feels, it feels,’ friend, therefore it is called feeling.” “‘Perception, perception,’ friend, is said. To what extent, friend, is it called perception?” “‘It perceives, it perceives,’ friend, therefore it is called perception. “What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. ‘It perceives, it perceives,’ friend, therefore it is called perception.” “Friend, the feeling, the perception, and the consciousness— are these phenomena conjoined or disjoined? And is it possible to separate these phenomena and declare their distinction?” “Friend, the feeling, the perception, and the consciousness— these phenomena are conjoined, not disjoined. It is so. And it is not possible to declare a difference by separating these phenomena one by one. What one feels, friend, that one perceives; what one perceives, that one understands. Therefore, these phenomena are conjoined, not disjoined. And it is not possible to declare a difference by separating these phenomena one by one. 451. "With the released, friend, with the five faculties, with the purified mind-consciousness, what is to be known?" "With the released, friend, with the five faculties, with the purified mind-consciousness: 'Infinite space' - the sphere of infinite space is to be known; 'Infinite consciousness' - the sphere of infinite consciousness is to be known; 'Nothing whatsoever' - the sphere of nothingness is to be known." "But, friend, the phenomenon to be known, by what does one understand?" "Indeed, friend, the phenomenon to be known, one understands with the eye of wisdom." "But, friend, wisdom, for what purpose is it?" "Indeed, friend, wisdom is for direct knowledge, for full understanding, for abandoning." 452. "But, friend, how many conditions are there for the arising of right view?" "Indeed, friend, there are two conditions for the arising of right view: the voice of another, and proper attention. Indeed, friend, these are the two conditions for the arising of right view." "But, friend, by how many factors is right view supported so that it becomes fruitful in liberation of mind and has the benefit of liberation of mind, and becomes fruitful in liberation by wisdom and has the benefit of liberation by wisdom?" "Indeed, friend, right view supported by five factors becomes fruitful in liberation of mind and has the benefit of liberation of mind, and becomes fruitful in liberation by wisdom and has the benefit of liberation by wisdom. Here, friend, right view is supported by virtue, is supported by learning, is supported by discussion, is supported by tranquility, is supported by insight. Indeed, friend, right view supported by these five factors becomes fruitful in liberation of mind and has the benefit of liberation of mind." and has benefits, and has the fruit of liberation by wisdom, and has the benefits of the fruit of liberation by wisdom.” 453. “How many existences are there, friend?” “There are these three existences, friend: the existence of sensual desire, the existence of form, the existence of formlessness.” “How, friend, does renewed existence in the future come to be?” “For beings hindered by ignorance, friend, bound by craving, delighting here and there— thus renewed existence in the future comes to be.” “How, friend, does renewed existence in the future not come to be?” “Through the fading away of ignorance, friend, through the arising of knowledge, through the cessation of craving— thus renewed existence in the future does not come to be.” 454. “What, friend, is the first jhāna?” “Here, friend, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, and filled with rapture and pleasure. This, friend, is called the first jhāna.” “How many factors does the first jhāna have, friend?” “The first jhāna, friend, has five factors. Here, friend, for a monk who has attained the first jhāna, initial application is present, sustained application is present, rapture is present, pleasure is present, and one-pointedness of mind is present. Thus, friend, the first jhāna has five factors.” “From how many factors is the first jhāna free, and with how many factors is it endowed, friend?” “The first jhāna, friend, is free from five factors, and endowed with five factors. Here, friend, for a monk who has attained the first jhāna, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned; and initial application is present, sustained application is present, rapture is present, pleasure is present, and one-pointedness of mind is present. Thus, friend, the first jhāna is free from five factors and endowed with five factors.” 455. “These five faculties, friend, have different ranges, have different pastures, and do not experience each other’s range and pasture. That is to say: the eye…” eye faculty, ear faculty, nose faculty, tongue faculty, body faculty. Of these five faculties, friend, having different objects, having different ranges, not experiencing each other's range of objects, what is their refuge? And who experiences their range of objects? These five faculties, friend, have different objects, have different ranges, do not experience each other's range of objects, namely – the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty. Of these five faculties, friend, having different objects, having different ranges, not experiencing each other's range of objects, mind is their refuge, and mind experiences their range of objects. 456. These five faculties, friend, namely – the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty. These five faculties, friend, depend on what to exist? These five faculties, friend, namely – the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty. These five faculties, friend, depend on life to exist. But life, friend, depends on what to exist? Life depends on heat to exist. But heat, friend, depends on what to exist? Heat depends on life to exist. Just now, friend, we understood the Venerable Sāriputta's statement thus: 'Life depends on heat to exist.' But just now, friend, we understood the Venerable Sāriputta's statement thus: 'Heat depends on life to exist.' How then, friend, should the meaning of this statement be understood? In that case, friend, I will give you an analogy; for by an analogy, some discerning men understand the meaning of what is said. Just as, friend, when an oil lamp is burning, light is perceived depending on the flame, and flame is perceived depending on the light; even so... And indeed, friend, life stands dependent on heat, and heat stands dependent on life. 457. "Are these very life-formations, friend, these very feelings, or are other life-formations, other feelings?" "No, friend, these are not the very life-formations, these are not the very feelings. For if, friend, these very life-formations were these very feelings, then the arising of a bhikkhu who has attained the cessation of perception and feeling would not be discerned. But because, friend, other life-formations are other feelings, therefore the arising of a bhikkhu who has attained the cessation of perception and feeling is discerned." "When, friend, how many phenomena abandon this body? Then this body lies abandoned, cast aside, like a senseless log?" "When, friend, three phenomena abandon this body – life, heat, and consciousness; then this body lies abandoned, cast aside, like a senseless log." "This one, friend, who is dead, passed away, and this bhikkhu who has attained the cessation of perception and feeling – what is the difference between them?" "This one, friend, who is dead, passed away: his bodily formations have ceased, subsided; his verbal formations have ceased, subsided; his mental formations have ceased, subsided; his life is exhausted; his heat has subsided; his faculties are broken. But this bhikkhu who has attained the cessation of perception and feeling: his bodily formations have also ceased, subsided; his verbal formations have ceased, subsided; his mental formations have ceased, subsided; his life is not exhausted; his heat has not subsided; his faculties are clear. This one, friend, who is dead, passed away, and this bhikkhu who has attained the cessation of perception and feeling – this is the difference between them." 458. "How many conditions, friend, are there for the attainment of the neither-painful-nor-pleasant mental liberation?" "There are four conditions, friend, for the attainment of the neither-painful-nor-pleasant mental liberation. Here, friend, a bhikkhu..." a monk, by the abandoning of pleasure and the abandoning of pain, and by the previous fading away of joy and sorrow, enters and dwells in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. These, friend, are the four conditions for the attainment of the neither-painful-nor-pleasant liberation of mind. "But how many, friend, are the conditions for the attainment of the signless liberation of mind?" "There are two, friend, conditions for the attainment of the signless liberation of mind – non-attention to all signs, and attention to the signless element. These, friend, are the two conditions for the attainment of the signless liberation of mind."