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Majjhima Nikāya 44 Middle Discourses 44
Cūḷavedallasutta The Shorter Elaboration
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho visākho upāsako dhammadinnaṁ bhikkhuniṁ etadavoca: Then the lay follower Visākha went to the bhikkhuni Dhammadinnā, and after paying homage to her, he sat down at one side. When he had done so, he asked:Then the layman Visākha went to see the nun Dhammadinnā, bowed, sat down to one side, and said to her:
“‘sakkāyo sakkāyo’ti, ayye, vuccati. ‘Lady, “Embodiment, embodiment” is said.“Ma’am, they speak of this thing called ‘substantial reality’.
Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti? What is called embodiment by the Blessed One?’What is this substantial reality that the Buddha spoke of?”
“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, ‘Friend Visākha, these five aggregates affected by clinging are called embodiment by the Blessed One,“Visākha, the Buddha said that these five grasping aggregates are substantial reality.
seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. that is to say: the form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging.That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.
Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti. These five aggregates affected by clinging are called embodiment by the Blessed One.’The Buddha said that these five grasping aggregates are substantial reality.”
“Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi: Saying ‘Good, lady’, the lay follower Visākha delighted in the bhikkhuni Dhammadinnā’s words, and after agreeing, he asked her a further question:Saying “Good, ma’am,” Visākha approved and agreed with what Dhammadinnā said. Then he asked another question:
“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. ‘Lady, “Origin of embodiment, origin of embodiment” is said.“Ma’am, they speak of this thing called ‘the origin of substantial reality’.
Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti? What is called the origin of embodiment by the Blessed One?’What is the origin of substantial reality that the Buddha spoke of?”
“Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—‘Friend Visākha, it is that craving which renews being and is accompanied by delight and lust, and delights in this and that, that is to say:“It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,
kāmataṇhā bhavataṇhā vibhavataṇhā; craving for sensual desires, craving for being, craving for non-being;craving for sensual pleasures, craving for continued existence, and craving for nonexistence.
ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti. this is called the origin of embodiment by the Blessed One.’The Buddha said that this is the origin of substantial reality.”
“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. ‘Lady, “Cessation of embodiment, cessation of embodiment” is said.“Ma’am, they speak of this thing called ‘the cessation of substantial reality’.
Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti? What is called the cessation of embodiment by the Blessed One?’What is the cessation of substantial reality that the Buddha spoke of?”
“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ‘Friend Visākha, it is the remainderless fading and ceasing, the giving up, relinquishing, letting go and rejecting, of that same craving;“It’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.
ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti. this is called cessation of embodiment by the Blessed One.’The Buddha said that this is the cessation of substantial reality.”
“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. ‘Lady, “The way leading to the cessation of embodiment, the way leading to the cessation of embodiment” is said.“Ma’am, they speak of the practice that leads to the cessation of substantial reality.
Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti? What is called the way leading to the cessation of embodiment by the Blessed One?’What is the practice that leads to the cessation of substantial reality that the Buddha spoke of?”
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ—‘Friend Visākha, it is this Noble Eightfold Path, that is to say:“The practice that leads to the cessation of substantial reality that the Buddha spoke of is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.’right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”
“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti? ‘Lady, is that clinging the same as these five aggregates affected by clinging, or is the clinging something apart from these five aggregates affected by clinging?’“But ma’am, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”
“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. ‘Friend Visākha, that clinging is neither the same as these five aggregates affected by clinging nor is it something apart from these five aggregates affected by clinging.“That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another.
Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti. It is the desire and lust comprised in these five aggregates affected by clinging that is the clinging there.’The desire and greed for the five grasping aggregates is the grasping there.”
“Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti? ‘Lady, how does there come to be the embodiment view?’“But ma’am, how does substantialist view come about?”
“Idhāvuso visākha, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, ‘Here, friend Visākha, the untaught ordinary man who has no regard for the Noble Ones and is unconversant with their Dhamma and undisciplined in it, who has no regard for True Men and is unconversant with their Dhamma and undisciplined in it,“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. sees form as self, or self as possessed of form, or form in self, or self in form.They regard form as self, self as having form, form in self, or self in form.
Vedanaṁ …pe… He sees feeling as self, or self as possessed of feeling, or feeling in self, or self in feeling.They regard feeling …
saññaṁ … He sees perception as self, or self as possessed of perception, or perception in self, or self in perception.perception …
saṅkhāre … He sees formations as self, or self as possessed of formations, or formations in self, or self in formations.choices …
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. He sees consciousness as self, or self as possessed of consciousness, or consciousness in self, or self in consciousness.consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti. That is how there comes to be the embodiment view.’That’s how substantialist view comes about.”
“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti? ‘Lady, how does there not come to be the embodiment view?’“But ma’am, how does substantialist view not come about?”
“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, ‘Here, friend Visākha, the well-taught Noble disciple who has regard for Noble Ones and is conversant with their Dhamma and disciplined in it, who has regard for True Men and is conversant with their Dhamma and disciplined in it,“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. does not see form as self, or self as possessed of form, or form in self, or self in form.They don’t regard form as self, self as having form, form in self, or self in form.
Na vedanaṁ …pe… He does not see feeling as self, or self as possessed of feeling, or feeling in self, or self in feeling.They don’t regard feeling …
na saññaṁ … He does not see perception as self, or self as possessed of perception, or perception in self, or self in perception.perception …
na saṅkhāre …pe… He does not see formations as self, or self as possessed of formations, or formations in self, or self in formations.choices …
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. He does not see consciousness as self, or self as possessed of consciousness, or consciousness in self, or self in consciousness.consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti. That is how there does not come to be the embodiment view.’That’s how substantialist view does not come about.”
“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti? ‘Lady, what is the Noble Eightfold Path?’“But ma’am, what is the noble eightfold path?”
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—‘Friend Visākha, it is just this Noble Eightfold Path, namely:“It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.’right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”
“Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti? ‘Lady, is the Noble Eightfold Path conditioned or unconditioned[^1]?’“But ma’am, is the noble eightfold path conditioned or unconditioned?”
“Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti. ‘Friend Visākha, the Noble Eightfold Path is conditioned.’“The noble eightfold path is conditioned.”
“Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti? ‘Are the three groups included by the Noble Eightfold Path, lady, or is the Noble Eightfold Path included by the three groups?’“Are the three spectrums of practice included in the noble eightfold path? Or is the noble eightfold path included in the three spectrums of practice?”
“Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. ‘The three groups are not included by the Noble Eightfold Path, friend Visākha, but the Noble Eightfold Path is included by the three groups.“The three spectrums of practice are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three spectrums of practice.
Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Any right speech, any right action, any right livelihood: these dhammas are included in the Virtue group.Right speech, right action, and right livelihood: these things are included in the spectrum of ethics.
Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Any right effort, any right mindfulness, any right concentration: these dhammas are included in the Concentration group.Right effort, right mindfulness, and right immersion: these things are included in the spectrum of immersion.
Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti. Any right view, any right intention: these dhammas are included in the Understanding group.’Right view and right purpose: these things are included in the spectrum of wisdom.”
“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti? ‘What is concentration, lady, what is the sign of concentration, what is the equipment of concentration, what is the development of concentration?’“But ma’am, what is immersion? What things are the bases of immersion? What things are the prerequisites for immersion? What is the development of immersion?”
“Yā kho, āvuso visākha, cittassa ekaggatā ayaṁ samādhi; ‘Any unification of mind is concentration, friend Visākha;“Unification of the mind is immersion.
cattāro satipaṭṭhānā samādhinimittā; the four foundations of mindfulness are the sign of concentration;The four kinds of mindfulness meditation are the bases for immersion.
cattāro sammappadhānā samādhiparikkhārā. the four right endeavours are the equipment of concentration;The four right efforts are the prerequisites for immersion.
Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti. the repetition, development, and cultivation of those same dhammas are the development of concentration therein.’The cultivation, development, and making much of these very same things is the development of immersion.”
“Kati panāyye, saṅkhārā”ti? ‘How many processes[^2] are there, lady?’“How many processes are there?”
“Tayome, āvuso visākha, saṅkhārā—‘There are these three processes, friend Visākha:“There are these three processes.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti. bodily process, verbal process, and mental process.’The physical process, the verbal process, and the mental process.”
“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti? ‘But, lady, what is a bodily process, what is a verbal process, what is a mental process?’“But ma’am, what is the physical process? What’s the verbal process? What’s the mental process?”
“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti. ‘In-breaths and out-breaths are a bodily process, friend Visākha, thinking and exploring[^3] are a verbal process, perception and feeling are a mental process.’“Breathing is a physical process. Placing the mind and keeping it connected are a verbal process. Perception and feeling are a mental process.”
“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? ‘But, why are in-breaths and out-breaths a bodily process, lady, why are thinking and exploring a verbal process, why are perception and feeling a mental process?’“But ma’am, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?”
“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. ‘Friend Visākha, in-breaths and out-breaths belong to a body; these are dhammas bound up with a body, that is why in-breaths and out-breaths are a bodily process.“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.
Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Having previously thought and explored, subsequently one breaks into speech, that is why thinking and exploring are a verbal process.First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process.
Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti. Perception and feeling belong to mind; these are dhammas bound up with mind, that is why perception and feeling are a mental process.’Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.”
“Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti? ‘Lady, how does there come to be the attainment of the cessation of perception and feeling?’“But ma’am, how does someone attain the cessation of perception and feeling?”
“Na kho, āvuso visākha, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: ‘Friend Visākha, when a bhikkhu is attaining cessation of perception and feeling, it does not occur to him:“A mendicant who is entering such an attainment does not think:
‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. “I shall attain the cessation of perception and feeling” or “I am attaining the cessation of perception and feeling”;‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’
Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. but rather his mind has previously been developed in such wise that it induces that state.’Rather, their mind has been previously developed so as to lead to such a state.”
“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? ‘Lady, when a bhikkhu is attaining the cessation of perception and feeling, which dhammas come first in him: the bodily process or the verbal process or the mental process?’“But ma’am, which process ceases first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental?”
“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti. ‘Friend Visākha, when a bhikkhu is attaining the cessation of perception and feeling, first his verbal process ceases, then his bodily process, then his mental process.’“The verbal process ceases first, then physical, then mental.”
“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti? ‘Lady, how does there come to be emergence from the attainment of cessation of perception and feeling?’“But ma’am, how does someone emerge from the cessation of perception and feeling?”
“Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: ‘Friend Visākha, when a bhikkhu is emerging from the attainment of cessation of perception and feeling, it does not occur to him:“A mendicant who is emerging from such an attainment does not think:
‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. “I shall emerge from the attainment of cessation of perception and feeling” or “I am emerging from the attainment of cessation of perception and feeling” or “I have emerged from the attainment of cessation of perception and feeling”;‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’
Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. but rather his mind has previously been developed in such wise that it induces that state.’Rather, their mind has been previously developed so as to lead to such a state.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? ‘Lady, when a bhikkhu is emerging from the attainment of cessation of perception and feeling, which dhammas arise first in him: the bodily process or the verbal process or the mental process?’“But ma’am, which process arises first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti. ‘Friend Visākha, when a bhikkhu is emerging from the attainment of cessation of perception and feeling, first his mental process arises, then his bodily process, then his verbal process.’“The mental process arises first, then physical, then verbal.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti? ‘Lady, when a bhikkhu has emerged from attainment of cessation of perception and feeling, how many kinds of contact touch him?’“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti. ‘Friend Visākha, when a bhikkhu has emerged from the attainment of cessation of perception and feeling, three kinds of contact touch him: void contact, signless contact and desireless contact.’“They experience three kinds of contact: emptiness, signless, and undirected contacts.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti? ‘Lady, when a bhikkhu has emerged from the attainment of cessation of perception and feeling, to what does his mind incline, lean and tend?’“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṁ cittaṁ hoti, vivekapoṇaṁ vivekapabbhāran”ti. ‘Friend Visākha, when a bhikkhu has emerged from the attainment of cessation of perception and feeling, his mind inclines, leans and tends to seclusion.’“Their mind slants, slopes, and inclines to seclusion.”
“Kati panāyye, vedanā”ti? ‘Lady, how many kinds of feeling are there?’“But ma’am, how many feelings are there?”
“Tisso kho imā, āvuso visākha, vedanā—‘Friend Visākha, there are three kinds of feeling:“There are three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti. pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.’pleasant, painful, and neutral feeling.”
“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti? ‘But, lady, what is pleasant feeling, what is painful feeling, what is neither-painful-nor-pleasant feeling?’“What are these three feelings?”
“Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā sukhaṁ sātaṁ vedayitaṁ—‘Friend Visākha, whatever is bodily or mentally felt as pleasant and gratifying—“Anything felt physically or mentally as pleasant or enjoyable.
ayaṁ sukhā vedanā. this is pleasant feeling.This is pleasant feeling.
Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ—Whatever is bodily or mentally felt as painful and hurting—Anything felt physically or mentally as painful or unpleasant.
ayaṁ dukkhā vedanā. this is painful feeling.This is painful feeling.
Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ—Whatever is bodily or mentally felt as neither gratifying nor hurting—Anything felt physically or mentally as neither pleasurable nor painful.
ayaṁ adukkhamasukhā vedanā”ti. this is neither-painful-nor-pleasant feeling.’This is neutral feeling.”
“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti? ‘Lady, what is pleasant feeling pleasant in virtue of and painful in virtue of? What is painful feeling painful in virtue of and pleasant in virtue of? What is neither-painful-nor-pleasant feeling pleasant in virtue of and painful in virtue of?’“What is pleasant and what is painful regarding each of the three feelings?”
“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; ‘Friend Visākha, pleasant feeling is pleasant in virtue of presence and painful in virtue of change;“Pleasant feeling is pleasant when it remains and painful when it perishes.
dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; painful feeling is painful in virtue of presence and pleasant in virtue of change;Painful feeling is painful when it remains and pleasant when it perishes.
adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti. neither-painful-nor-pleasant feeling is pleasant in virtue of knowledge (of it) and painful in virtue of want of knowledge (of it).’Neutral feeling is pleasant in the presence of knowledge, and painful in the presence of ignorance.”
“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti? ‘Lady, the underlying tendency to what underlies in the case of pleasant feeling? The underlying tendency to what underlies in the case of painful feeling? The underlying tendency to what underlies in the case of neither-painful-nor-pleasant feeling?’“What underlying tendencies underlie each of the three feelings?”
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. ‘Friend Visākha, the underlying tendency to lust underlies in the case of pleasant feeling. The underlying tendency to resistance underlies in the case of painful feeling. The underlying tendency to ignorance underlies in the case of neither-painful-nor-pleasant feeling.’“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for aversion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.”
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti? ‘Lady, does the underlying tendency to lust underlie in the case of all pleasant feeling? Does the underlying tendency to resistance underlie in the case of all painful feeling? Does the underlying tendency to ignorance underlie in the case of all neither-painful-nor-pleasant feeling?’“Do these underlying tendencies always underlie these feelings?”
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. ‘Friend Visākha, the underlying tendency to lust does not underlie in the case of all pleasant feeling. The underlying tendency to resistance does not underlie in the case of all painful feeling. The underlying tendency of ignorance does not underlie in the case of all neither-painful-nor-pleasant feeling.’“No, they do not.”
“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti? ‘Lady, what is abandonable in the case of pleasant feeling? What is abandonable in the case of painful feeling? What is abandonable in the case of neither-painful-nor-pleasant feeling?’“What should be given up in regard to each of these three feelings?”
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti. ‘Friend Visākha, the underlying tendency to lust is abandonable in the case of pleasant feeling. The underlying tendency to resistance is abandonable in the case of painful feeling. The underlying tendency to ignorance is abandonable in the case of neither-painful-nor-pleasant feeling.’“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to aversion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.”
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti? ‘Is the underlying tendency to lust (there and) abandonable in the case of all pleasant feeling? Is the underlying tendency to resistance (there and) abandonable in the case of all painful feeling? Is the underlying tendency to ignorance (there and) abandonable in the case of all neither-painful-nor-pleasant feeling?’“Should these underlying tendencies be given up regarding all instances of these feelings?”
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. ‘Friend Visākha, it is not in the case of all pleasant feeling that the underlying tendency to lust is there (and so) abandonable, it is not in the case of all painful feeling that the underlying tendency to resistance is there (and so) abandonable, it is not in the case of all neither-painful-nor-pleasant feeling that the underlying tendency to ignorance is there (and so) abandonable.“No, not in all instances.
Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. ‘Here, quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by initial application and sustained application, with happiness and pleasure born of seclusion:Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti. with that he abandons lust, and no underlying tendency to lust underlies that.With this they give up greed, and the underlying tendency to greed does not lie within that.
Idhāvuso visākha, bhikkhu iti paṭisañcikkhati: ‘Here a bhikkhu considers thus:And take a mendicant who reflects:
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti? “When shall I enter upon and abide in that base which Noble Ones now enter upon and abide in?”‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’
Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṁ. And as he builds up love for the supreme liberations in this way, grief arises with that love as its condition:Nursing such a longing for the supreme liberations gives rise to sadness due to longing.
Paṭighaṁ tena pajahati, na tattha paṭighānusayo anuseti. with that he abandons resistance, and no underlying tendency to resistance underlies that.With this they give up aversion, and the underlying tendency to aversion does not lie within that.
Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. ‘Here with the abandoning of pleasure and pain and with the previous disappearance of mental joy and grief, a bhikkhu enters upon and abides in the fourth jhāna which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity:Take a mendicant who, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti. with that he abandons ignorance, and the underlying tendency to ignorance does not underlie that.’With this they give up ignorance, and the underlying tendency to ignorance does not lie within that.”
“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti? ‘What is a counterpart of pleasant feeling, lady?’“But ma’am, what is the counterpart of pleasant feeling?”
“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti. ‘Friend Visākha, painful feeling is a counterpart of pleasant feeling.’“Painful feeling.”
“Dukkhāya pannāyye, vedanāya kiṁ paṭibhāgo”ti? ‘What is a counterpart of painful feeling, lady?’“What is the counterpart of painful feeling?”
“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti. ‘Friend Visākha, pleasant feeling is a counterpart of painful feeling.’“Pleasant feeling.”
“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti? ‘What is a counterpart of neither-painful-nor-pleasant feeling, lady?’“What is the counterpart of neutral feeling?”
“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti. ‘Friend Visākha, ignorance is a counterpart of neither-painful-nor-pleasant feeling.’“Ignorance.”
“Avijjāya panāyye, kiṁ paṭibhāgo”ti? ‘What is a counterpart of ignorance, lady?’“What is the counterpart of ignorance?”
“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti. ‘Friend Visākha, true knowledge is a counterpart of ignorance.’“Knowledge.”
“Vijjāya panāyye, kiṁ paṭibhāgo”ti? ‘What is a counterpart of true knowledge, lady?’“What is the counterpart of knowledge?”
“Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti. ‘Friend Visākha, deliverance is a counterpart of true knowledge.’“Freedom.”
“Vimuttiyā panāyye, kiṁ paṭibhāgo”ti? ‘What is a counterpart of deliverance, lady?’“What is the counterpart of freedom?”
“Vimuttiyā kho, āvuso visākha, nibbānaṁ paṭibhāgo”ti. ‘Friend Visākha, Nibbāna is a counterpart of deliverance.’“Extinguishment.”
“Nibbānassa panāyye, kiṁ paṭibhāgo”ti? ‘What is a counterpart of Nibbāna, lady?’“What is the counterpart of extinguishment?”
“Accayāsi, āvuso visākha, pañhaṁ, nāsakkhi pañhānaṁ pariyantaṁ gahetuṁ. ‘Friend Visākha, you have pushed this line of questioning too far. You cannot find a conclusion to this line of questioning;“Your question goes too far, Visākha. You weren’t able to grasp the limit of questioning.
Nibbānogadhañhi, āvuso visākha, brahmacariyaṁ, nibbānaparāyanaṁ nibbānapariyosānaṁ. for it is the life divine that merges in Nibbāna, leads to Nibbāna.For extinguishment is the objective, destination, and culmination of the spiritual life.
Ākaṅkhamāno ca tvaṁ, āvuso visākha, bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti. If you like, you may go to the Blessed One and ask him the meaning of this. As he answers, so you should remember it.’If you wish, go to the Buddha and ask him this question. You should remember it in line with his answer.”
Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then the lay follower Visākha delighted in the bhikkhuni Dhammadinnā’s words, and after agreeing, he rose from his seat, and after paying homage keeping her on his right, he departed and went to the Blessed One. After paying homage to him, he sat down at one side.And then the layman Visākha approved and agreed with what the nun Dhammadinnā said. He rose from his seat, bowed, and respectfully circled her, keeping her on his right. Then he went up to the Buddha, bowed, sat down to one side,
Ekamantaṁ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. When he had done so, he recounted to the Blessed One all his conversation with the bhikkhuni Dhammadinnā.and informed the Buddha of all they had discussed.
Evaṁ vutte, bhagavā visākhaṁ upāsakaṁ etadavoca: When this was said, the Blessed One told him:When he had spoken, the Buddha said to him,
“paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. ‘The bhikkhuni Dhammadinnā is wise, Visākha, the bhikkhuni Dhammadinnā has great understanding.“The nun Dhammadinnā is astute, Visākha, she has great wisdom.
Mañcepi tvaṁ, visākha, etamatthaṁ puccheyyāsi, ahampi taṁ evamevaṁ byākareyyaṁ, yathā taṁ dhammadinnāya bhikkhuniyā byākataṁ. Had you asked me the meaning of this, I should have given you the same reply.If you came to me and asked this question, I would answer it in exactly the same way as the nun Dhammadinnā.
Eso cevetassa attho. Evañca naṁ dhārehī”ti. As the bhikkhuni Dhammadinnā has answered you, such is the meaning, and so you should remember it.’That is what it means, and that’s how you should remember it.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti. The lay follower Visākha was satisfied, and he delighted in the Blessed One’s words.Satisfied, the layman Visākha approved what the Buddha said.
Cūḷavedallasuttaṁ niṭṭhitaṁ catutthaṁ.