MN 44 / MN i 299

Majjhima Nikāya – The Middle Length Sayings – Cūḷa Vedalla Suttaṃ

Lesser Discourse of the Miscellany

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Máthé Veronika / Tipiṭaka / Bhikkhu Sujāto / Nārada Thera, Mahinda Thera

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Majjhima Nikāya

The Middle Length Sayings

Cūḷa Vedalla Suttaṃ

44. Lesser Discourse of the Miscellany

Thus have I heard: At one time the Lord was staying near Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Then the layfollower Visākha approached the nun Dhammadinnā; having approached, having greeted the nun Dhammadinnā, he sat down at a respectful distance. As he was sitting down at a respectful distance, the lay follower Visākha spoke thus to the nun Dhammadinnā:

“Lady, it is said, ‘Own body, own body.’ Now, lady, what is called ‘own body’ by the Lord?” “Friend Visākha, these five groups of grasping are called ‘own body’ by the Lord, that is to say, the group of grasping after material shape, the group of grasping after feeling, the group of grasping after perception, the group of grasping after the habitual tendencies, the group of grasping after consciousness. These five groups of grasping, friend Visākha, are called ‘own body’ by the Lord.”

“It is good, lady,” and the lay follower Visākha, having rejoiced in what the nun Dhammadinnā had said, having thanked her, asked the nun Dhammadinnā a further question: “Lady, it is said, ‘The uprising of own body, the uprising of own body.’ Now, lady, what is called ‘the uprising of own body’ by the Lord?” “Whatever, friend Visākha, is the craving connected with again-becoming, accompanied by delight and attachment, finding delight in this and that, namely the craving for sense-pleasures, the craving for becoming, the craving for annihilation, this, friend Visākha, is called ‘the uprising of own body’ by the Lord.”

“Lady, it is said, ‘The stopping of own body, the stopping of own body.’ Now, lady, what is called ‘stopping of own body’ by the Lord?” “Whatever, friend Visākha, is the stopping, with no attachment remaining, of that self-same craving, the giving up of it, the renunciation of it, the release from it, the doing away with it, this, friend Visākha, is called ‘The stopping of own body’ by the Lord.”

“Lady, it is said, ‘The course leading to the stopping of own body, the course leading to the stopping of own body.’ Now, lady, what is called ‘the course leading to the stopping of own body’ by the Lord?” “This ariyan eightfold Way itself, friend Visākha, is called ‘the course leading to the stopping of own body’ by the Lord, that is to say perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.”

“Do those five groups of grasping, lady, (comprise) the whole of grasping? Or is there a grasping apart from the five groups of grasping?” “No, friend Visākha, these five groups of grasping (comprise) the whole of grasping, and there is no grasping apart from the five groups of grasping. Whatever, friend Visākha, is the attachment and desire for the five groups of grasping, that is grasping after them.”

“But how, lady, does there come to be (wrong) view as to own body?” “In this case, friend Visākha, an uninstructed average person, taking no count of the pure ones, not skilled in the Dhamma of the pure ones, untrained in the Dhamma of the pure ones, taking no count of the true men, not skilled in the Dhamma of the true men, untrained in the Dhamma of the true men, regards material shape as self or self as having material shape or material shape as in self or self as in material shape; he regards feeling as self or self as having feeling or feeling as in self or self as in feeling; he regards perception as self or self as having perception or perception as in self or self as in perception; he regards the habitual tendencies as self or self as having habitual tendencies or habitual tendencies as in self or self as in habitual tendencies; he regards consciousness, as self or self as having consciousness or consciousness as in self or self as in consciousness. Thus, friend Visākha, does there come to be (wrong) view as to own body.”

“But how, lady, does there not come to be (wrong) view as to own body?” “In this case, friend Visākha, an instructed disciple of the pure ones, taking count of the pure ones, skilled in the Dhamma of the pure ones, well trained in the Dhamma of the pure ones, taking count of the true men, skilled in the Dhamma of the true men, well trained in the Dhamma of the true men, does not regard material shape as self nor self as having material shape nor material shape as in self nor self as in material shape; he does not regard feeling as self nor self as having feeling nor feeling as in self nor self as in feeling; he does \not regard perception as self nor self as having perception nor perception as in self nor self as in perception; he does not regard the habitual tendencies as self nor self as having habitual tendencies nor habitual tendencies as in self nor self as in habitual tendencies; he does not regard consciousness as self nor self as having consciousness nor consciousness as in self nor self as in consciousness. Thus, friend Visākha, does there not come to be (wrong) view as to own body.”

“But what, lady, is the ariyan eightfold Way?” “This, friend Visākha, is the ariyan eightfold Way, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.” “But, lady, is the ariyan eightfold Way composite or in-composite?” “The ariyan eightfold Way, friend Visākha, is composite.”

“Now, lady, are the three classes arranged in accordance with the ariyan eightfold Way or is the ariyan eightfold Way arranged in accordance with the three classes?” “Friend Visākha, the three classes are not arranged in accordance with the ariyan eightfold Way, but the ariyan eightfold Way is arranged in accordance with the three classes. Whatever, friend Visākha, is perfect speech and whatever is perfect action and whatever is perfect way of living, these things are arranged in the class of Moral Habit. And whatever is perfect endeavour and whatever is perfect mindfulness and whatever is perfect concentration, these things are arranged in the class of Concentration. And whatever is perfect view and whatever is perfect thought, these things are arranged in the class of Intuitive Wisdom.”

“And what, lady, is concentration, what are the distinguishing marks of concentration, what are the requisites for concentration, what is the development of concentration?” “Whatever, friend Visākha, is one-pointedness of mind, this is concentration; the four arousings of mindfulness are the distinguishing marks of concentration; the four right efforts are the requisites for concentration; whatever is the practice, the development, the increase of these very things, this is herein the development of concentration.”

“And how many activities are there, lady?” “There are these three activities, friend Visākha: activities of body, activities of speech, activities of mind.”

“And what, lady, is activity of body, what activity of speech, what activity of mind?” “In-breathing and out-breathing, friend Visākha, is activity of body; initial thought and discursive thought is activity of speech; perception and feeling is activity of mind.”

“But why, lady, is in-breathing and out-breathing activity of body, why is initial thought and discursive thought activity of speech, why is perception and why is feeling activity of mind?” “In-breathing and out-breathing, friend Visākha, these are bodily things dependent on the body, therefore in-breathing and out-breathing is activity of body. Having first had initial thought and discursive thought, one subsequently utters a speech, therefore initial and discursive thought is activity of speech. Perception and feeling, these are mental things, dependent on mind, therefore perception and feeling is (each) activity of mind.”

“And how, lady, does there come to be the attainment of the stopping of perception and feeling?” “Friend Visākha, it does not occur to a monk who is attaining the stopping of perception and feeling: ‘I will attain the stopping of perception and feeling,’ or ‘I am attaining the stopping of perception and feeling,’ or ‘I have attained the stopping of perception and feeling.’ For, his mind has been previously so developed in that way that it leads him on to the state of being such.”

“But, lady, when a monk is attaining the stopping of perception and feeling, what things are stopped first: activity of body or activity of speech or activity of mind?” “Friend Visākha, when a monk is attaining the stopping of perception and feeling, activity of speech is stopped first, then activity of body, then activity of mind.”

“And how, lady, does there come to be emergence from the attainment of the stopping of perception and feeling?” “Friend Visākha, it does not occur to a monk who is emerging from the attainment of the stopping of perception and feeling: ‘I will emerge from the attainment of the stopping of perception and feeling, or ‘I am emerging from the attainment of the stopping of perception and feeling, or I have emerged from the attainment of the stopping of perception and feeling.’ For his mind has been previously so developed in that way that it leads him on to the state of being such.”

“But, lady, when a monk is emerging from the attainment of the stopping of perception and feeling, what things arise first: activity of body or activity of speech or activity of mind? “Friend Visākha, when a monk is emerging from the attainment of the stopping of perception and feeling, activity of mind arises first, then activity of body, then activity of speech.”

“Lady, how many impingements assail a monk who has emerged from the attainment of the stopping of perception and feeling?” “Friend Visākha, when a monk has emerged from the attainment of the stopping of perception and feeling three impingements assail him: impingement that is void, impingement that is signless, impingement that is undirected.”

“When, lady, the mind of a monk has emerged from the attainment of the stopping of perception and feeling, towards what does his mind tend, slide and gravitate?” “Friend Visākha, the mind of a monk who has emerged from the attainment of the stopping of perception and feeling tends, slides and gravitates towards aloofness.”

“How many feelings are there, lady?” “There are these three feelings, friend Visākha: Feeling that is pleasant, feeling that is painful, feeling that is neither painful nor pleasant.”

“And what, lady, is feeling that is pleasant, what feeling that is painful, what feeling that is neither painful nor pleasant?” “That, friend Visākha, which is experienced, whether by body or mind, and is pleasant and agreeable, this is a pleasant feeling. That, friend Visākha, which is experienced, whether by body or mind, and is painful and disagreeable, this is a painful feeling. That, friend Visākha, which is experienced, whether by body or mind, and is neither agreeable nor disagreeable, this is a feeling that is neither painful nor pleasant.”

“But, lady, how is pleasant feeling pleasant, how painful? How is painful feeling painful, how pleasant? How is neutral feeling pleasant, how painful?” “Friend Visākha, pleasant feeling is that where pleasantness is lasting, pain variable; painful feeling is that where pain is lasting, pleasantness variable; neutral feeling is pleasant as to knowing, painful as to not knowing.”

“But, lady, what tendency lies latent in pleasant feeling, what tendency lies latent in painful feeling, what tendency lies latent in neutral feeling?” “Friend Visākha, a tendency to attachment lies latent in pleasant feeling; a tendency to repugnance lies latent in painful feeling; a tendency to ignorance lies latent in a neutral feeling.”

“But, lady, does a tendency to attachment lie latent in all pleasant feeling? Does a tendency to repugnance lie latent in all painful feeling? Does a tendency to ignorance lie latent in all neutral feeling?” “Friend Visākha, a tendency to attachment does not lie latent in all pleasant feeling, a tendency to repugnance does not lie latent in all painful feeling, a tendency to ignorance does not lie latent in all neutral feeling.”

“But, lady, what is to be got rid of in pleasant feeling? What is to be got rid of in painful feeling? What is to be got rid of in neutral feeling?” “A tendency to attachment, friend Visākha, is to be got rid of in pleasant feeling; a tendency to repugnance is to be got rid of in painful feeling; a tendency to ignorance is to be got rid of in neutral feeling.”

“But, lady, is a tendency to attachment to be got rid of from every pleasant feeling? Is a tendency to repugnance to be got rid of from every painful feeling? Is a tendency to ignorance to be got rid of from every neutral feeling?” “No, friend Visākha, a tendency to attachment is not to be got rid of from every pleasant feeling, a tendency to repugnance is not to be got rid of from every painful feeling, a tendency to ignorance is not to be got rid of from every neutral feeling. In this case, friend Visākha, a monk, aloof from pleasures of the senses, aloof from unskilled states of mind, enters on and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. It is by this means that he gets rid of attachment, no tendency to attachment lies latent there. In this case, friend Visākha, a monk reflects thus: ‘Surely I, entering on it, will abide in that plane which the ariyans, entering on, are now abiding in.’ From setting up a yearning for the incomparable Deliverances there arises, as a result of the yearning, distress; it is by this means that he gets rid of repugnance, no tendency to repugnance lies latent there. In this case, friend Visākha, a monk, by getting rid of joy, and by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy and which is entirely purified by equanimity and mindfulness. It is by this means that he gets rid of ignorance, no tendency to ignorance lies latent there.”

“But, lady, what is the counterpart of pleasant feeling?” “Friend Visākha, the counterpart of pleasant feeling is painful feeling.”

“And what, lady, is the counterpart of painful feeling?” “Friend, Visākha, the counterpart of painful feeling is pleasant feeling.”

“And what, lady, is the counterpart of neutral feeling?” “Ignorance, friend Visākha, is the counterpart of neutral feeling.”

“And what, lady, is the counterpart of ignorance?” “Knowledge, friend Visākha, is the counterpart of ignorance.”

“And what, lady, is the counterpart of knowledge?” “Freedom, friend Visākha, is the counterpart of knowledge.”

“And what, lady, is the counterpart of freedom?” “Nibbāna, friend Visākha, is the counterpart of freedom.”

“And what, lady, is the counterpart of nibbāna?” “This question goes too far, friend Visākha, it is beyond the compass of an answer. Friend Visākha, the Brahma-faring is for immergence in nibbāna, for going beyond to nibbāna, for culminating in nibbāna. Friend Visākha, if you so desire, having drawn near the Lord, ask him about this matter. As the Lord explains, so will you remember.”

Then the layfollower Visākha, having rejoiced in what the nun Dhammadinnā had said, having thanked her, rising from his seat, having greeted her, keeping his right side towards her, drew near the Lord; having drawn near, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the layfollower Visākha told the Lord the whole of the conversation he had had with the nun Dhammadinnā. When he had been told, the Lord spoke thus to the layfollower Visākha: “Clever, Visākha, is the nun Dhammadinnā, of great wisdom, Visākha, is the nun Dhammadinnā. If you had asked me, Visākha, about this matter, I too would have answered exactly as the nun Dhammadinnā answered; and this is indeed the meaning of that; thus do you remember it.”

Thus spoke the Lord. Delighted, the layfollower Visākha rejoiced in what the Lord had said.

Lesser Discourse of the Miscellany: The Fourth

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