[504] (Mahākoṭṭhita:) "Friend, this immeasurable release of mind (appamāṇā cetovimutti), the release of mind through nothingness (ākiñcaññā cetovimutti), the release of mind through emptiness (suññatā cetovimutti), and the signless release of mind (animittā cetovimutti) — are these dhammas different in meaning and different in phrasing, or are they one in meaning, differing only in phrasing?"
(Sāriputta:) "Friend, as to the immeasurable release of mind, the release of mind through nothingness, the release of mind through emptiness, and the signless release of mind: there is a method (pariyāya) according to which these dhammas are different in meaning and different in phrasing; and there is, friend, a method according to which these dhammas are one in meaning, differing only in phrasing.
"And what, friend, is the method according to which these dhammas are different in meaning and different in phrasing? Here, friend, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, regarding all as oneself, he dwells pervading the entire world with a mind imbued with loving-kindness — abundant, exalted, immeasurable, without enmity, without ill will. With a mind imbued with compassion … with a mind imbued with altruistic joy … he dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, regarding all as oneself, he dwells pervading the entire world with a mind imbued with equanimity — abundant, exalted, immeasurable, without enmity, without ill will. This, friend, is called the immeasurable release of mind.
"And what, friend, is the release of mind through nothingness? Here, friend, a bhikkhu, by completely transcending the base of the infinity of consciousness, [aware that] 'there is nothing,' enters upon and dwells in the base of nothingness. This, friend, is called the release of mind through nothingness.
"And what, friend, is the release of mind through emptiness? Here, friend, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'This is empty of self or of what belongs to self.' This, friend, is called the release of mind through emptiness.
"And what, friend, is the signless release of mind? Here, friend, a bhikkhu, through non-attention to all signs, enters upon and dwells in the signless concentration of mind (animitta cetosamādhi). This, friend, is called the signless release of mind.
"This, friend, is the method according to which these dhammas are different in meaning and different in phrasing.
"And what, friend, is the method according to which these dhammas are one in meaning, differing only in phrasing? Lust (rāga), friend, is a maker of measurement; hatred is a maker of measurement; delusion is a maker of measurement. For a bhikkhu whose taints (āsava) are destroyed, these have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, of a nature not to arise in the future. As far as there are immeasurable releases of mind, the unshakable release of mind is declared the foremost of them; and that unshakable release of mind is empty of lust, empty of hatred, empty of delusion.
"Lust, friend, is a 'something' (kiñcana); hatred is a 'something'; delusion is a 'something.' For a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, of a nature not to arise in the future. As far as there are releases of mind through nothingness, the unshakable release of mind is declared the foremost of them; and that unshakable release of mind is empty of lust, empty of hatred, empty of delusion.
"Lust, friend, is a maker of signs; hatred is a maker of signs; delusion is a maker of signs. For a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, of a nature not to arise in the future. As far as there are signless releases of mind, the unshakable release of mind is declared the foremost of them; and that unshakable release of mind is empty of lust, empty of hatred, empty of delusion.
"This, friend, is the method according to which these dhammas are one in meaning, differing only in phrasing."
Thus spoke the venerable Sāriputta. Satisfied, the venerable Mahākoṭṭhita delighted in the venerable Sāriputta's words.
The Mahāvedalla Sutta, the third, is concluded.
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The Cūḷavedalla Sutta
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.