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 ·———oOo——— MN43: MAHĀVEDALLA SUTTA - Part 1 (27-July-2015) by Ven. Dr. Punnaji Mahathera
Bhante Punnaji
Tree >> Sutta Piṭaka >> Majjhima Nikāya
MN 43 (M i 292)
Mahāvedalla Sutta
{excerpt}
— Greater series of questions —
[mahā-vedalla]
Sāriputta
answers various interesting questions asked by āyasmā Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and Viññāṇa are not clearly delineated but deeply interwoven. Note: info·bubbles on every Pali word
Pāḷi
English
…
…
–
Yā c·āvuso, vedanā yā ca saññā ya·ñca viññāṇaṃ: ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca pan·imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu nti? –
Friend, as to Vedanā Saññā and Viññāṇa: are these dhammas conjoined or disjoined? And is it possible, having separated them one from another to point out the difference between them? –
Yā c·āvuso, vedanā yā ca saññā ya·ñca viññāṇaṃ: ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Yaṃ h·āvuso, vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vijānāti. Tasmā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu nti. –
Friend, as to Vedanā Saññā and Viññāṇa: these dhammas are conjoined, not disjoined. It is not possible, having separated them one from another, to point out the difference between them. For whatever one feels, friend, that one perceives, and whatever one perceives, that one cognizes. Therefore these dhammas are conjoined, not disjoined. It is not possible, having separated them one from another, to point out the difference between them. …
…
Bodhi leaf
Translation suggested by the webmaster,
with the support of Thanissaro Bhikkhu’s translation.
———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must cite their original source.
 MN43: MAHĀVEDALLA SUTTA - Part 1 (27-July-2015) by Ven. Dr. Punnaji Mahathera
Migajāla Sutta & Bhusa Sutta
Mahamevnawa Buddhist Monastery Toronto
1.56K subscribers
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.64 (S iv 37)
Migajāla Sutta
{excerpt}
— For Migajāla —
Some
neophytes (and we may often count ourselves among them) sometimes want to believe that it is possible to delight in sensual pleasures without giving rise to attachment nor suffering. The Buddha teaches Migajāla that this is downright impossible. Note: info·bubbles on every Pali word
Pāḷi
English
atha
kho āyasmā migajālo yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekam·antaṃ nisīdi. ekam·antaṃ nisinno kho āyasmā migajālo bhagavantaṃ etad·avoca: Then
the venerable Migajāla approached the Bhagavā; having approached the Bhagavā, having paid homage to him, he sat down to one side. Sitting to one side, Migajāla said to the Bhagavā: –
sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yam·ahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan’ti. –
It would be good, Bhante, if the Bhagavā would teach me the Dhamma in brief, so that having heard the Dhamma from the Bhagavā, I may dwell by myself, secluded, assiduous, zealous and resolute. –
santi kho, migajāla, cakkhu·viññeyyā rūpā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. nandi·samudayā dukkha·samudayo, migajālā·ti vadāmi. –
There are, Migajāla, forms cognizable by the eye which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu delights in them, welcomes them and clings to them. In one who delights in them, welcomes them and clings to them, delight arises. And I say, Migajāla: the arising of delight is the arising of suffering. santi
ca kho, migajāla, sota·viññeyyā saddā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. nandi·samudayā dukkha·samudayo, migajālā·ti vadāmi. There
are, Migajāla, sounds cognizable by the ear which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu delights in them, welcomes them and clings to them. In one who delights in them, welcomes them and clings to them, delight arises. And I say, Migajāla: the arising of delight is the arising of suffering. santi
ca kho, migajāla, ghāṇa·viññeyyā gandhā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. nandi·samudayā dukkha·samudayo, migajālā·ti vadāmi. There
are, Migajāla, odors cognizable by the nose which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu delights in them, welcomes them and clings to them. In one who delights in them, welcomes them and clings to them, delight arises. And I say, Migajāla: the arising of delight is the arising of suffering. santi
ca kho, migajāla, jivhā·viññeyyā rasā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. nandi·samudayā dukkha·samudayo, migajālā·ti vadāmi. There
are, Migajāla, tastes cognizable by the tongue which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu delights in them, welcomes them and clings to them. In one who delights in them, welcomes them and clings to them, delight arises. And I say, Migajāla: the arising of delight is the arising of suffering. santi
ca kho, migajāla, kāya·viññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. nandi·samudayā dukkha·samudayo, migajālā·ti vadāmi. There
are, Migajāla, bodily phenomena cognizable by the body which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu delights in them, welcomes them and clings to them. In one who delights in them, welcomes them and clings to them, delight arises. And I say, Migajāla: the arising of delight is the arising of suffering. santi
ca kho, migajāla, mano·viññeyyā dhammā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. nandi·samudayā dukkha·samudayo, migajālā·ti vadāmi. There
are, Migajāla, mental phenomena cognizable by the mind which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu delights in them, welcomes them and clings to them. In one who delights in them, welcomes them and clings to them, delight arises. And I say, Migajāla: the arising of delight is the arising of suffering. santi
kho, migajāla, cakkhu·viññeyyā rūpā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato nandī nirujjhati. nandi·nirodhā dukkha·nirodho, migajālā·ti vadāmi. There
are, Migajāla, forms cognizable by the eye which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu does not delight in them, welcome them nor cling to them. In one who does not delight in them, welcome them nor cling to them, delight ceases. And I say, Migajāla: the cessation of delight is the cessation of suffering. santi
ca kho, migajāla, sota·viññeyyā saddā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato nandī nirujjhati. nandi·nirodhā dukkha·nirodho, migajālā·ti vadāmi. There
are, Migajāla, sounds cognizable by the ear which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu does not delight in them, welcome them nor cling to them. In one who does not delight in them, welcome them nor cling to them, delight ceases. And I say, Migajāla: the cessation of delight is the cessation of suffering. santi
ca kho, migajāla, ghāṇa·viññeyyā gandhā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato nandī nirujjhati. nandi·nirodhā dukkha·nirodho, migajālā·ti vadāmi. There
are, Migajāla, odors cognizable by the nose which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu does not delight in them, welcome them nor cling to them. In one who does not delight in them, welcome them nor cling to them, delight ceases. And I say, Migajāla: the cessation of delight is the cessation of suffering. santi
ca kho, migajāla, jivhā·viññeyyā rasā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato nandī nirujjhati. nandi·nirodhā dukkha·nirodho, migajālā·ti vadāmi. There
are, Migajāla, tastes cognizable by the tongue which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu does not delight in them, welcome them nor cling to them. In one who does not delight in them, welcome them nor cling to them, delight ceases. And I say, Migajāla: the cessation of delight is the cessation of suffering. santi
ca kho, migajāla, kāya·viññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato nandī nirujjhati. nandi·nirodhā dukkha·nirodho, migajālā·ti vadāmi. There
are, Migajāla, bodily phenomena cognizable by the body which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu does not delight in them, welcome them nor cling to them. In one who does not delight in them, welcome them nor cling to them, delight ceases. And I say, Migajāla: the cessation of delight is the cessation of suffering. santi
ca kho, migajāla, mano·viññeyyā dhammā iṭṭhā kantā manāpā piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato nandī nirujjhati. nandi·nirodhā dukkha·nirodho, migajālā·ti vadāmi. There
are, Migajāla, mental phenomena cognizable by the mind which are pleasing, enjoyable, charming, agreeable, connected with sensuality, enticing. And a bhikkhu does not delight in them, welcome them nor cling to them. In one who does not delight in them, welcome them nor cling to them, delight ceases. And I say, Migajāla: the cessation of delight is the cessation of suffering. …
…
(the last paragraph is the usual formula describing the attainment of arahantship)
Bodhi leaf
Translation suggested by the webmaster.
———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must cite their original source.
 youtube.com
Migajāla Sutta & Bhusa Sutta
 Treasury of Truth (Dhammapada) Chapter 16, Affection
Verse 209. Admiration of Self-Seekers
One makes an effort where none’s due
with nothing done where effort’s due,
one grasps the dear, gives up the Quest
envying those who exert themselves.
Explanation:
Being devoted to what is wrong, not being devoted to what is right, abandoning one’s welfare, one goes after pleasures of the senses. Having done so, one envies those who develop themselves.  Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful
Don’t consort with dear ones
at any time, nor those not dear,
‘is dukkha not to see the dear,
‘tis dukkha seeing those not dear.
Explanation:
Never associate with those whom you like, as well as with those whom you dislike. It is painful to part company from those whom you like. It is equally painful to be with those you dislike.  Verse 211. Not Bound By Ties Of Defilements
Others then do not make dear
for hard’s the parting from them.
For whom there is no dear, undear
in them no bonds are found.
Explanation:
Therefore, one must not have endearments; because separation is painful. For those who are free of bonds there are no endearments or non-endearments.  Verse 212. The Outcome Of Endearment
From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.
Explanation:
From endearment arises sorrow. From endearment fear arises. For one free of endearment, there is no sorrow. Therefore, how can there be fear for such a person?  Verse 213. Sorrow And Fear Arise Due To Loved Ones
From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?
Explanation:
From affection sorrow arises. From affection fear arises. To one free of affection there is no sorrow. Therefore, how can there be fear for such a person?  Verse 214. The Outcome Of Passion
From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?
Explanation:
From passion arises sorrow. From passion fear arises. To one free of passion there is no sorrow, In such a person how can there be fear?  Verse 215. The Outcome Of Lust
From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?
Explanation:
From desire arises sorrow. From desire fear arises. To one free of desire there is no sorrow. For such a person how can there be fear?  Verse 216. Sorrow And Fear Arise Due To Miserliness
Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?
Explanation:
From craving arises sorrow. From craving fear arises. To one free of craving there is no sorrow. For such a person how can there be fear?  Verse 217. Beloved Of The Masses
Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the people’s such a one
who does what should be done.
Explanation:
He is endowed with discipline and insight. He is firmly established on the laws of righteousness. He speaks the truth. He looks after his worldly and spiritual responsibilities. The masses adore that kind of person.  Verse 218. The Person With Higher Urges
One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an ‘upstream-goer’s’ called.
Explanation:
In that person a deep yearning for the undefined - for Nibbana - has arisen. He has already touched it mentally. He is called a swimmer against the current - an upstream-bound person. He has already started the process towards Nibbana.  Verse 219. The Fruits Of Good Action
One who’s long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.
Explanation:
When a person, who has lived away from home for a long while, returns home safely, his friends, relations and well-wishers welcome him back.  Verse 220. Good Actions Lead To Good Results
In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.
Explanation:
In the same way, when those who have done meritorious deeds in this world go to the next world, their meritorious actions welcome them, like relatives welcoming back relatives returning from a long journey. |
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