Thus have I heard - At one time, the Blessed One was dwelling in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park.

Then the venerable Mahākoṭṭhika, having emerged from seclusion in the evening time, approached venerable Sāriputta. Having approached, he exchanged greetings with the venerable Sāriputta. After exchanging pleasant and polite conversation, he sat down to one side. Sitting to one side, the venerable Mahākoṭṭhika said this to venerable Sāriputta:

1 "'One who is undiscerning, one who is undiscerning,' friend, it is said. In what way, friend, is one said to be undiscerning?"

"'One does not discern, one does not discern,' friend, that is why one is called undiscerning. And what does one not discern? One does not discern: 'This is suffering.' One does not discern: 'This is the arising of suffering.' One does not discern: 'This is the ending of suffering.' One does not discern: 'This is the way of practice leading to the ending of suffering.' 'One does not discern, one does not discern,' friend, that is why one is called undiscerning."

Saying, "Good, friend," the venerable Mahākoṭṭhika approved and rejoiced in the words of venerable Sāriputta. Then, he asked him a further question:

2 "'One who is wise, one who is wise,' friend, it is said. In what way, friend, is one said to be wise?"

"'One discerns, one discerns,' friend, that is why one is called wise. And what does one discern? One discerns: 'This is suffering.' One discerns: 'This is the arising of suffering.' One discerns: 'This is the ending of suffering.' One discerns: 'This is the way of practice leading to the ending of suffering.' 'One discerns, one discerns,' friend, that is why one is called wise."

3 "'Consciousness, consciousness,' friend, it is said. In what way, friend, is consciousness so called?"

"'It distinguishes, it distinguishes,' friend, that is why consciousness is called so. It distinguishes: 'This is pleasant,' it distinguishes: 'This is painful,' it distinguishes: 'This is neither-painful-nor-pleasant.' 'It distinguishes, it distinguishes,' friend, what is why consciousness is called so."

4 "Friend, wisdom and consciousness—are these qualities closely associated or unassociated? And can these qualities be unpacked, unraveled, and their differences be explained?"

"Friend, wisdom and consciousness—these qualities are closely associated, not unassociated. And it is not possible to unpack them, unravel them, and explain their differences. For what one discerns, that one distinguishes; and what one distinguishes, that one discerns. That is why these qualities are closely associated, not unassociated. And it is not possible to unpack them, unravel them, and explain their differences."

5 "Friend, wisdom and consciousness—if these qualities are closely associated, not unassociated, what is the basis for their distinction?"

"Friend, wisdom and consciousness—these qualities are closely associated, not unassociated. Wisdom should be developed, and consciousness should be fully understood. This is their distinction."

6 "'Sensation, sensation,' friend, it is said. In what way, friend, is sensation so called?"

"'Experiences, experiences," friend, that is why it is called sensation. And what does one experience? One experiences: 'This is pleasant,' one experiences: 'This is painful,' one experiences: 'This is neither-painful-nor-pleasant.' 'Experiences, experiences,' friend, that is why sensation is called so."

7 "'Perception, perception,' friend, it is said. In what way, friend, is perception so called?"

"'Perceives, perceives,' friend, that is why it is called perception. And what does one perceive? One perceives blue, one perceives yellow, one perceives red, one perceives white. 'Perceives, perceives,' friend, that is why perception is called so."

8 "Friend, sensation, perception, and consciousness—are these qualities closely associated or unassociated? And can these qualities be unpacked, unraveled, and their differences be explained?"

"Friend, sensation, perception, and consciousness—these qualities are closely associated, not unassociated. And it is not possible to unpack them, unravel them, and explain their differences. For what one senses, that one perceives; and what one perceives, that one distinguishes. That is why, these qualities are closely associated, not unassociated. And it is not possible to unpack them, unravel them, and explain their differences."

9 "Friend, what can be cognized with a purified mind-consciousness, released from the five faculties?"

"Friend, with a purified mind-consciousness, released from the five faculties, the base of boundless space can be cognized as 'space is boundless'; the base of boundless consciousness can be cognized as 'consciousness is boundless'; and the base of nothingness can be cognized as 'there is nothing.'"

10 "And friend, by what does one discern a quality that can be known?"

"Friend, one discerns a quality that can be known through the eye of wisdom."

11 "And friend, what is the purpose of wisdom?"

"Friend, wisdom is for the purpose of direct knowledge, for the purpose of full understanding, and for the purpose of letting go."

12 "And friend, how many conditions are there for the arising of right view?"

"Friend, there are two conditions for the arising of right view: the words of another and wise attention. These, friend, are the two conditions for the arising of right view."

13 "And friend, by how many factors is right view supported such that it leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom?"

"Friend, supported by five factors, right view leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom. Here, friend, right view is supported by virtue, by learning, by discussion, by tranquility and by insight. Friend, supported by these five factors, right view leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom."

14 "And friend, how many realms of existence are there?"

"Friend, there are three realms of existence: the realm of sensual existence, the realm of form existence, and the realm of formless existence."

15 "And friend, how does the production of renewed existence occur in the future?"

"Friend, through thorough enjoyment in this and that on the part of beings obstructed by ignorance and bound by craving, the production of renewed existence occurs in the future."

16 "And friend, how does the production of renewed existence not occur in the future?"

"Friend, through the fading away of ignorance, through the arising of wisdom, and the ending of craving—thus, the production of renewed existence does not occur in the future."

17 "And friend, what is the first jhāna?"

"Here, friend, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome mental qualities, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born from seclusion, and is filled with joyful pleasure."

18 "And friend, how many factors does the first jhāna have?"

"Friend, the first jhāna has five factors. Here, friend, for a bhikkhu who has attained the first jhāna, there is reflection, examination, joy, pleasure, and unification of mind. Thus, friend, the first jhāna has five factors."

19 "And friend, how many factors are abandoned in the first jhāna, and how many factors is it endowed with?"

"Friend, in the first jhāna, five factors are abandoned and it is endowed with five factors. Here, friend, for a bhikkhu who has attained the first jhāna, sensual desire is abandoned, ill-will is abandoned, dullness and drowsiness are abandoned, restlessness and worry are abandoned, and doubt is abandoned; and there occur reflection, examination, joy, pleasure, and unification of mind. Thus, friend, in the first jhāna, five factors are abandoned and it is endowed with five factors."

20 "Friend, these five faculties each have a distinct field and a distinct domain, and do not experience each other's fields and domains, i.e.—the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. Now, for these five faculties, each having a distinct field, a distinct domain, not experiencing each other's field and domain, what is their recourse, and what experiences their fields and domains?"

"Friend, these five faculties each have a distinct field and a distinct domain, and they do not experience each other's fields and domains, i.e.—the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. Now, for these five faculties, each having a distinct field, a distinct domain, not experiencing each other's fields and domains, mind is their recourse, and mind experiences their fields and domains."

21 "Friend, these five faculties, i.e.—the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty—dependent on what do these five faculties exist?

"Friend, these five faculties, i.e.—the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty—exist dependent on vitality."

22 "And friend, dependent on what does vitality exist?"

"Friend, vitality exists dependent on body heat."

23 "And friend, dependent on what does body heat exist?"

"Friend, body heat exists dependent on vitality."

24 "Just now, friend, we learned the venerable Sāriputta's statement as follows: 'Body heat exists dependent on vitality.' And just now, friend, we also learned the venerable Sāriputta's statement as follows: 'Vitality exists dependent on body heat.' How should the meaning of these statements be seen?"

"In that case, friend, I shall give you a simile, for some wise persons here understand the meaning of a statement by means of a simile. Just as, friend, in the case of a burning oil lamp, its radiance is seen in dependence on its flame and its flame is seen in dependence on its radiance; in the same way, friend, vitality exists dependent on body heat and body heat exists dependent on vitality."

25 "Friend, are the vital formations things that can be felt, or are the vital formations one thing and the things that can be felt another?"

"Friend, the vital formations are not things that can be felt. For if, friend, vital formations were things that can be felt, then a bhikkhu who has entered upon the cessation of perception and feeling would not be seen to emerge from it. However, friend, because the vital formations are one thing and the things that can be felt are another, a bhikkhu who has entered upon the cessation of perception and feeling is seen to emerge from it."

26 "Friend, when how many things leave this body, it is abandoned and discarded, left lying senseless like a log?"

"Friend, when three things leave this body—vitality, heat, and consciousness—then this body is abandoned and discarded, left lying senseless like a log."

27 "Friend, what is the distinction between one who is dead, who has completed his time, and a bhikkhu who has entered upon the cessation of perception and feeling?"

"Friend, in the case of one who is dead, who has completed his time, his bodily formations have ended and settled, his verbal formations have ended and settled, his mental formations have ended and settled, his vitality is exhausted, his heat has been dissipated, and his faculties are broken. In the case of a bhikkhu who has entered upon the cessation of perception and feeling, his bodily formations have ended and settled, his verbal formations have ended and settled, his mental formations have ended and settled, but his vitality is not exhausted, his heat has not been dissipated, and his faculties become tranquil. This is the distinction between one who is dead, who has completed his time, and a bhikkhu who has entered upon the cessation of perception and feeling."

28 "And friend, how many conditions are there for the attainment of the neither-painful-nor-pleasant release of the mind?"

"Friend, there are four conditions for the attainment of the neither-painful-nor-pleasant release of the mind. Here, friend, a bhikkhu, with the abandoning of ease and discontentment, and with the settling down of joy and sorrow, enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing neither-painful-nor-pleasant sensation."

29 "And friend, how many conditions are there for the attainment of the signless release of the mind?"

"Friend, there are two conditions for the attainment of the signless release of the mind: non-attention to all signs and attention to the signless element. These, friend, are the two conditions for the attainment of the signless release of the mind."

30 "And friend, how many conditions are there for the persistence of the signless release of the mind?"

"Friend, there are three conditions for the persistence of the signless release of the mind: non-attention to all signs, attention to the signless element, and a prior determination [of its duration]. These, friend, are the three conditions for the persistence of the signless release of the mind."

31 "And friend, how many conditions are there for the emergence from the signless release of the mind?"

"Friend, there are two conditions for the emergence from the signless release of the mind: attention to all signs and non-attention to the signless element. These, friend, are the two conditions for the emergence from the signless release of the mind."

32 "Friend, the boundless release of the mind, the release of the mind through nothingness, the release of the mind through emptiness, and the signless release of the mind—are these states different in meaning and differ in expression, or are they the same in meaning but differ only in expression?"

"Friend, the boundless release of the mind, the release of the mind through nothingness, the release of the mind through emptiness, and the signless release of the mind—there is a context in which these states are different in meaning and differ in expression, and there is a context in which these states are the same in meaning but differ only in expression."

33 "Friend, in what context do these states differ in meaning and differ in expression?"

"Here, friend, a bhikkhu dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, and with total inclusiveness, he pervades the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, free of ill-will and without harm. He does the same with a mind imbued with compassion, ... with sympathetic joy, ... with equanimity, pervading one direction, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, and with total inclusiveness, he pervades the entire world with a mind imbued with equanimity: expansive, exalted, immeasurable, free of ill-will and without harm. This, friend, is called the boundless release of the mind.

And friend, what is the release of the mind through nothingness? Here, friend, a bhikkhu, having completely transcended the base of boundless consciousness, enters and dwells in the base of nothingness. This, friend, is called the release of the mind through nothingness.

And friend, what is the release of the mind through emptiness? Here, friend, a bhikkhu who has gone to the forest, to the root of a tree, or to an empty dwelling reflects thus: 'This is empty of a self or anything pertaining to a self.' This, friend, is called the release of the mind through emptiness.

And friend, what is the signless release of the mind? Here, friend, a bhikkhu, through non-attention to all signs, attains and dwells in the signless stillness of mind. This, friend, is called the signless release of the mind.

Friend, this is the context in which these states are different in meaning and differ in expression."

34 "And friend, in what context are these states the same in meaning but differ only in expression?"

"Friend, passion is a maker of limitation, aversion is a maker of limitation, and illusion is a maker of limitation. In a bhikkhu whose mental defilements are ended, these [passion, aversion, and illusion] are abandoned, cut off at the root, made like a palm stump, obliterated, and are no more subject to future arising. Friends, as far as boundless releases of the mind extend, the unshakable release of the mind is considered the best. And that unshakable release of the mind is empty of passion, empty of aversion, and empty of illusion.

Friend, passion is a something, aversion is a something, and illusion is a something. In a bhikkhu whose mental defilements are ended, these [passion, aversion, and illusion] are abandoned, cut off at the root, made like a palm stump, obliterated, and are no more subject to future arising. Friends, as far as releases of the mind through nothingness extend, the unshakable release of the mind is considered the best. And that unshakable release of the mind is empty of passion, empty of aversion, and empty of illusion.

Friend, passion is a maker of signs, aversion is a maker of signs, and illusion is a maker of signs. In a bhikkhu whose mental defilements are ended, these [passion, aversion, and illusion] are abandoned, cut off at the root, made like a palm stump, obliterated, and are no more subject to future arising. Friends, as far as the signless releases of the mind extend, the unshakable release of the mind is considered the best. And that unshakable release of the mind is empty of passion, empty of aversion, and empty of illusion.

Friend, this is the context in which these states are the same in meaning but differ only in expression."

Venerable Sāriputta said this. The venerable Mahākoṭṭhika was satisfied and rejoiced in the words of venerable Sāriputta.