Cūḷavedallasutta

Majjhima Nikāya 44

The Shorter Classification · Translation: Bhikkhu Sujato, SuttaCentral

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what“Katamo but ma'ampanāyye, immersionsamādhi, whatkatame thingsdhammā bases of immersionsamādhinimittā, whatkatame thingsdhammā prerequisites for immersionsamādhiparikkhārā, whatkatamā development of immersionsamādhibhāvanā”ti?
that which“Yā indeedkho, friendāvuso Visākhavisākha, of the mindcittassa unificationekaggatā thisayaṁ is immersionsamādhi;
fourcattāro kinds of mindfulness meditationsatipaṭṭhānā bases for immersionsamādhinimittā;
fourcattāro right effortssammappadhānā prerequisites for immersionsamādhiparikkhārā.
that whichYā of these verytesaṁyeva thingsdhammānaṁ cultivationāsevanā developmentbhāvanā making muchbahulīkammaṁ, thisayaṁ hereettha development of immersionsamādhibhāvanā”ti.

“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?” “Unification of the mind is immersion. The four kinds of mindfulness meditation are the bases for immersion. The four right efforts are the prerequisites for immersion. The cultivation, development, and making much of these very same things is the development of immersion.”

how many“Kati but, ladypanāyye, processessaṅkhārā”ti?
these three“Tayome, friendāvuso Visākhavisākha, processessaṅkhārā—
physical processkāyasaṅkhāro, verbal processvacīsaṅkhāro, mental processcittasaṅkhāro”ti.

“How many processes are there?” “There are these three processes. The physical process, the verbal process, and the mental process.”

what“Katamo but ma'ampanāyye, physical processkāyasaṅkhāro, whatkatamo verbal processvacīsaṅkhāro, whatkatamo mental processcittasaṅkhāro”ti?
breathing“Assāsapassāsā indeedkho, friendāvuso Visākhavisākha, physical processkāyasaṅkhāro, placing the mind and keeping it connectedvitakkavicārā verbal processvacīsaṅkhāro, perceptionsaññā andca feelingvedanā andca mental processcittasaṅkhāro”ti.

“But ma’am, what is the physical process? What’s the verbal process? What’s the 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.”

why“Kasmā but ma’ampanāyye, breathingassāsapassāsā physical processkāyasaṅkhāro, whykasmā placing the mind and keeping it connectedvitakkavicārā verbal processvacīsaṅkhāro, whykasmā perceptionsaññā andca feelingvedanā andca mental process?cittasaṅkhāro”ti?
breathing“Assāsapassāsā indeedkho, friendāvuso Visākhavisākha, physicalkāyikā theseete thingsdhammā tied up with the bodykāyappaṭibaddhā, thereforetasmā breathingassāsapassāsā physical processkāyasaṅkhāro.
firstPubbe indeedkho, friendāvuso Visākhavisākha, having placed the mindvitakketvā having kept it connectedvicāretvā afterwardspacchā speechvācaṁ breaks intobhindati, thereforetasmā placing the mind and keeping it connectedvitakkavicārā verbal processvacīsaṅkhāro.
perceptionSaññā andca feelingvedanā andca mentalcetasikā theseete thingsdhammā tied up with the mindcittappaṭibaddhā, thereforetasmā perceptionsaññā andca feelingvedanā andca mental processcittasaṅkhāro”ti.

“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?” “Breathing is physical. It’s tied up with the body, that’s why breathing is a physical 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. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.”

how?“Kathaṁ but, ma’ampanāyye, the attainment of the cessation of perception and feelingsaññāvedayitanirodhasamāpatti is it?hotī”ti?
not“Na indeedkho, friendāvuso Visākhavisākha, the cessation of perception and feelingsaññāvedayitanirodhaṁ of one enteringsamāpajjantassa of a mendicantbhikkhuno thusevaṁ there ishoti:
I‘ahaṁ the cessation of perception and feelingsaññāvedayitanirodhaṁ I will entersamāpajjissan’ti orvā, I‘ahaṁ the cessation of perception and feelingsaññāvedayitanirodhaṁ I am enteringsamāpajjāmī’ti orvā, I‘ahaṁ the cessation of perception and feelingsaññāvedayitanirodhaṁ I have enteredsamāpanno’ti orvā.
ratherAtha hiskhvāssa previouslypubbeva sotathā mindcittaṁ developedbhāvitaṁ ishoti whichyaṁ thattaṁ to such a statetathattāya leadsupanetī”ti.

“But ma’am, how does someone attain the cessation of perception and feeling?” “A mendicant who is entering such an attainment does not think: ‘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.’ Rather, their mind has been previously developed so as to lead to such a state.”

cessation of perception and feeling“Saññāvedayitanirodhaṁ for one enteringsamāpajjantassa but ma'ampanāyye, for a mendicantbhikkhuno whichkatame processesdhammā firstpaṭhamaṁ cease —nirujjhanti—yadi orvā physical processkāyasaṅkhāro, oryadi orvā verbal processvacīsaṅkhāro, oryadi orvā mental process"?cittasaṅkhāro”ti?
cessation of perception and feeling“Saññāvedayitanirodhaṁ for one enteringsamāpajjantassa indeedkho, friendāvuso Visākhavisākha, for a mendicantbhikkhuno firstpaṭhamaṁ ceasesnirujjhati verbal processvacīsaṅkhāro, thentato physical processkāyasaṅkhāro, thentato mental process".cittasaṅkhāro”ti.

“But ma’am, which process ceases first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental?” “The verbal process ceases first, then physical, then mental.”

how“Kathaṁ but ma'ampanāyye, from the cessation of perception and feelingsaññāvedayitanirodhasamāpattiyā emergencevuṭṭhānaṁ is therehotī”ti?
not“Na indeedkho, friendāvuso Visākhavisākha, from the cessation of perception and feelingsaññāvedayitanirodhasamāpattiyā of one emergingvuṭṭhahantassa for a mendicantbhikkhuno thusevaṁ it occurshoti:
I‘ahaṁ from the cessation of perception and feelingsaññāvedayitanirodhasamāpattiyā I will emergevuṭṭhahissan’ti orvā, I‘ahaṁ from the cessation of perception and feelingsaññāvedayitanirodhasamāpattiyā I am emergingvuṭṭhahāmī’ti orvā, I‘ahaṁ from the cessation of perception and feelingsaññāvedayitanirodhasamāpattiyā I have emergedvuṭṭhito’ti orvā.
ratherAtha for himkhvāssa previouslypubbeva suchtathā mindcittaṁ developedbhāvitaṁ has beenhoti whichyaṁ thattaṁ to suchnesstathattāya leadsupanetī”ti.

“But ma’am, how does someone emerge from the cessation of perception and feeling?” “A mendicant who is emerging from such an attainment does not think: ‘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.’ Rather, their mind has been previously developed so as to lead to such a state.”

from the cessation of perception and feeling attainment“Saññāvedayitanirodhasamāpattiyā for one emergingvuṭṭhahantassa but, ma'ampanāyye, for a mendicantbhikkhuno whichkatame processesdhammā firstpaṭhamaṁ arise—oruppajjanti—yadi orvā the physical processkāyasaṅkhāro, oryadi orvā the verbal processvacīsaṅkhāro, oryadi orvā the mental process?cittasaṅkhāro”ti?
from the cessation of perception and feeling attainment“Saññāvedayitanirodhasamāpattiyā for one emergingvuṭṭhahantassa indeedkho, friendāvuso Visākhavisākha, for a mendicantbhikkhuno firstpaṭhamaṁ arisesuppajjati the mental processcittasaṅkhāro, thentato the physical processkāyasaṅkhāro, thentato the verbal processvacīsaṅkhāro”ti.

“But ma’am, which process arises first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental?” “The mental process arises first, then physical, then verbal.”

from the attainment of the cessation of perception and feeling“Saññāvedayitanirodhasamāpattiyā emergedvuṭṭhitaṁ but, ma’am,panāyye, a mendicantbhikkhuṁ how manykati contactsphassā do they experience?phusantī”ti?
from the attainment of the cessation of perception and feeling“Saññāvedayitanirodhasamāpattiyā emergedvuṭṭhitaṁ indeed,kho, friendāvuso Visākha,visākha, a mendicantbhikkhuṁ threetayo contactsphassā they experience—emptinessphusanti—suññato contact,phasso, signlessanimitto contact,phasso, undirectedappaṇihito contact.”phasso”ti.

“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?” “They experience three kinds of contact: emptiness, signless, and undirected contacts.”

from the attainment of the cessation of perception and feeling“Saññāvedayitanirodhasamāpattiyā of one who has emergedvuṭṭhitassa but ma'ampanāyye, of a mendicantbhikkhuno what does it slant tokiṁninnaṁ mindcittaṁ ishoti what does it slope tokiṁpoṇaṁ what does it incline to?kiṁpabbhāran”ti?
from the attainment of the cessation of perception and feeling“Saññāvedayitanirodhasamāpattiyā of one who has emergedvuṭṭhitassa indeedkho, friendāvuso Visākhavisākha, of a mendicantbhikkhuno slanting to seclusionvivekaninnaṁ mindcittaṁ ishoti, sloping to seclusionvivekapoṇaṁ inclining to seclusion.vivekapabbhāran”ti.

“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?” “Their mind slants, slopes, and inclines to seclusion.”

how many?“Kati but ma'ampanāyye, feelings?vedanā”ti?
three“Tisso indeedkho theseimā, friendāvuso Visākhavisākha, feelings—vedanā—
pleasantsukhā feeling,vedanā, painfuldukkhā feeling,vedanā, neutraladukkhamasukhā feeling.vedanā”ti.

“But ma’am, how many feelings are there?” “There are three feelings: pleasant, painful, and neutral feeling.”

what“Katamā but, noble ladypanāyye, pleasantsukhā feelingvedanā, whatkatamā painfuldukkhā feelingvedanā, whatkatamā neither painful nor pleasantadukkhamasukhā feelingvedanā”ti?
which“Yaṁ indeedkho, friendāvuso Visākhavisākha, bodilykāyikaṁ orvā mentalcetasikaṁ orvā pleasantsukhaṁ enjoyablesātaṁ feltvedayitaṁ—
thisayaṁ pleasantsukhā feelingvedanā.
whichYaṁ indeedkho, friendāvuso Visākhavisākha, bodilykāyikaṁ orvā mentalcetasikaṁ orvā painfuldukkhaṁ unpleasantasātaṁ feltvedayitaṁ—
thisayaṁ painfuldukkhā feelingvedanā.
whichYaṁ indeedkho, friendāvuso Visākhavisākha, bodilykāyikaṁ orvā mentalcetasikaṁ orvā neitherneva pleasurablesātaṁ nor painfulnāsātaṁ feltvedayitaṁ—
thisayaṁ neither painful nor pleasantadukkhamasukhā feelingvedanā”ti.

“What are these three feelings?” “Anything felt physically or mentally as pleasant or enjoyable. This is pleasant feeling. Anything felt physically or mentally as painful or unpleasant. This is painful feeling. Anything felt physically or mentally as neither pleasurable nor painful. This is neutral feeling.”

pleasant“Sukhā but, ladypanāyye, feelingvedanā pleasant in what respectkiṁsukhā painful in what respectkiṁdukkhā, painfuldukkhā feelingvedanā pleasant in what respectkiṁsukhā painful in what respectkiṁdukkhā, neither-painful-nor-pleasantadukkhamasukhā feelingvedanā pleasant in what respectkiṁsukhā painful in what respectkiṁdukkhā”ti?
pleasant“Sukhā indeedkho, friendāvuso Visākhavisākha, feelingvedanā pleasant in remainingṭhitisukhā painful in changevipariṇāmadukkhā;
painfuldukkhā feelingvedanā painful in remainingṭhitidukkhā pleasant in changevipariṇāmasukhā;
neither-painful-nor-pleasantadukkhamasukhā feelingvedanā pleasant with knowledgeñāṇasukhā painful with ignoranceaññāṇadukkhā”ti.

“What is pleasant and what is painful regarding each of the three feelings?” “Pleasant feeling is pleasant when it remains and painful when it perishes. Painful feeling is painful when it remains and pleasant when it perishes. Neutral feeling is pleasant in the presence of knowledge, and painful in the presence of ignorance.”

pleasant“Sukhāya but, ladypanāyye, feelingvedanāya whatkiṁ underlying tendencyanusayo underliesanuseti, painfuldukkhāya feelingvedanāya whatkiṁ underlying tendencyanusayo underliesanuseti, neither-painful-nor-pleasantadukkhamasukhāya feelingvedanāya whatkiṁ underlying tendencyanusayo underliesanusetī”ti?
pleasant“Sukhāya indeedkho, friendāvuso Visākhavisākha, feelingvedanāya the underlying tendency for greedrāgānusayo underliesanuseti, painfuldukkhāya feelingvedanāya the underlying tendency for aversionpaṭighānusayo underliesanuseti, neither-painful-nor-pleasantadukkhamasukhāya feelingvedanāya the underlying tendency for ignoranceavijjānusayo underliesanusetī”ti.

“What underlying tendencies underlie each of the three feelings?” “The underlying tendency for greed underlies pleasant feeling. The underlying tendency for aversion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.”

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