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Majjhima Nikāya 44

Cūḷavedallasutta

The Shorter Classification · Translation: Bhikkhu Sujato, SuttaCentral

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to all“Sabbāya nownu indeedkho, noble ladyayye, to pleasantsukhāya feelingvedanāya underlying tendency to passionrāgānusayo underliesanuseti, to allsabbāya painfuldukkhāya feelingvedanāya underlying tendency to aversionpaṭighānusayo underliesanuseti, to allsabbāya neither-painful-nor-pleasantadukkhamasukhāya feelingvedanāya underlying tendency to ignoranceavijjānusayo underliesanusetī”ti?
not“Na indeedkho, friendāvuso Visākhavisākha, to allsabbāya pleasantsukhāya feelingvedanāya underlying tendency to passionrāgānusayo underliesanuseti, notna to allsabbāya painfuldukkhāya feelingvedanāya underlying tendency to aversionpaṭighānusayo underliesanuseti, notna to allsabbāya neither-painful-nor-pleasantadukkhamasukhāya feelingvedanāya underlying tendency to ignoranceavijjānusayo underliesanusetī”ti.

“Do these underlying tendencies always underlie these feelings?” “No, they do not.”

with regard to pleasant“Sukhāya but, ladypanāyye, with regard to feelingvedanāya whatkiṁ should be given uppahātabbaṁ, with regard to painfuldukkhāya with regard to feelingvedanāya whatkiṁ should be given uppahātabbaṁ, with regard to neutraladukkhamasukhāya with regard to feelingvedanāya whatkiṁ should be given uppahātabban”ti?
with regard to pleasant“Sukhāya indeedkho, friendāvuso Visākhavisākha, with regard to feelingvedanāya the underlying tendency to greedrāgānusayo should be given uppahātabbo, with regard to painfuldukkhāya with regard to feelingvedanāya the underlying tendency to aversionpaṭighānusayo should be given uppahātabbo, with regard to neutraladukkhamasukhāya with regard to feelingvedanāya the underlying tendency to ignoranceavijjānusayo should be given uppahātabbo”ti.

“What should be given up in regard to each of these three feelings?” “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.”

with regard to all“Sabbāya nownu indeedkho, ladyayye, pleasantsukhāya feelingvedanāya the underlying tendency to greedrāgānusayo to be given uppahātabbo, with regard to allsabbāya painfuldukkhāya feelingvedanāya the underlying tendency to aversionpaṭighānusayo to be given uppahātabbo, with regard to allsabbāya neither painful nor pleasantadukkhamasukhāya feelingvedanāya the underlying tendency to ignoranceavijjānusayo to be given uppahātabbo”ti?
not“Na indeedkho, friendāvuso Visākhavisākha, with regard to allsabbāya pleasantsukhāya feelingvedanāya the underlying tendency to greedrāgānusayo to be given uppahātabbo, notna with regard to allsabbāya painfuldukkhāya feelingvedanāya the underlying tendency to aversionpaṭighānusayo to be given uppahātabbo, notna with regard to allsabbāya neither painful nor pleasantadukkhamasukhāya feelingvedanāya the underlying tendency to ignoranceavijjānusayo to be given uppahātabbo.
here, friendIdhāvuso Visākhavisākha, a mendicantbhikkhu quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja remainsviharati.
greedRāgaṁ with thistena gives uppajahati, notna theretattha the underlying tendency to greedrāgānusayo lies withinanuseti.
here, friendIdhāvuso Visākhavisākha, a mendicantbhikkhu soiti reflectspaṭisañcikkhati:
oh, when will I‘kudāssu indeed Ināmāhaṁ that dimensiontadāyatanaṁ having enteredupasampajja I will remainviharissāmi which the noble onesyadariyā todayetarahi dimensionāyatanaṁ having enteredupasampajja they remainviharantī’ti?
soIti in the supremeanuttaresu liberationsvimokkhesu longingpihaṁ for one nursingupaṭṭhāpayato arisesuppajjati due to longingpihāppaccayā sadnessdomanassaṁ.
aversionPaṭighaṁ with thistena gives uppajahati, notna theretattha the underlying tendency to aversionpaṭighānusayo lies withinanuseti.

“Should these underlying tendencies be given up regarding all instances of these feelings?” “No, not in all instances. 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. With this they give up greed, and the underlying tendency to greed does not lie within that. And take a mendicant who reflects: ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ Nursing such a longing for the supreme liberations gives rise to sadness due to longing. With this they give up aversion, and the underlying tendency to aversion does not lie within that.

here, friendIdhāvuso Visākhavisākha, a monkbhikkhu of pleasuresukhassa andca from giving uppahānā, of paindukkhassa andca from giving uppahānā, even beforepubbeva of happiness and sadnesssomanassadomanassānaṁ from the disappearanceatthaṅgamā, without pleasure or painadukkhamasukhaṁ with pure equanimity and mindfulnessupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja he dwellsviharati.
ignoranceAvijjaṁ with thattena he gives uppajahati, notna theretattha the underlying tendency to ignoranceavijjānusayo does not lie withinanusetī”ti.

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. With this they give up ignorance, and the underlying tendency to ignorance does not lie within that.”

of pleasant“Sukhāya but, ma'ampanāyye, of feelingvedanāya whatkiṁ is the counterpart?paṭibhāgo”ti?
of pleasant“Sukhāya indeedkho, friendāvuso Visākhavisākha, of feelingvedanāya painfuldukkhā feelingvedanā is the counterpart.paṭibhāgo”ti.
of painful“Dukkhāya but, ma'ampannāyye, of feelingvedanāya whatkiṁ is the counterpart?paṭibhāgo”ti?
of painful“Dukkhāya indeedkho, friendāvuso Visākhavisākha, of feelingvedanāya pleasantsukhā feelingvedanā is the counterpart.paṭibhāgo”ti.
of neutral“Adukkhamasukhāya but, ma'ampanāyye, of feelingvedanāya whatkiṁ is the counterpart?paṭibhāgo”ti?
of neutral“Adukkhamasukhāya indeedkho, friendāvuso Visākhavisākha, of feelingvedanāya ignoranceavijjā is the counterpart.paṭibhāgo”ti.
of ignorance“Avijjāya but, ma'ampanāyye, whatkiṁ is the counterpart?paṭibhāgo”ti?
of ignorance“Avijjāya indeedkho, friendāvuso Visākhavisākha, knowledgevijjā is the counterpart.paṭibhāgo”ti.
of knowledge“Vijjāya but, ma'ampanāyye, whatkiṁ is the counterpart?paṭibhāgo”ti?
of knowledge“Vijjāya indeedkho, friendāvuso Visākhavisākha, freedomvimutti is the counterpart.paṭibhāgo”ti.
of freedom“Vimuttiyā but, ma'ampanāyye, whatkiṁ is the counterpart?paṭibhāgo”ti?
of freedom“Vimuttiyā indeedkho, friendāvuso Visākhavisākha, extinguishmentnibbānaṁ is the counterpart.paṭibhāgo”ti.
of extinguishment“Nibbānassa but, ma'ampanāyye, whatkiṁ is the counterpart?paṭibhāgo”ti?
you went too far“Accayāsi, friendāvuso Visākhavisākha, the questionpañhaṁ, you were not ablenāsakkhi of questionspañhānaṁ the limitpariyantaṁ to graspgahetuṁ.
for immersed in extinguishmentNibbānogadhañhi, friendāvuso Visākhavisākha, the spiritual lifebrahmacariyaṁ, with extinguishment as destinationnibbānaparāyanaṁ with extinguishment as culminationnibbānapariyosānaṁ.

“But ma’am, what is the counterpart of pleasant feeling?” “Painful feeling.” “What is the counterpart of painful feeling?” “Pleasant feeling.” “What is the counterpart of neutral feeling?” “Ignorance.” “What is the counterpart of ignorance?” “Knowledge.” “What is the counterpart of knowledge?” “Freedom.” “What is the counterpart of freedom?” “Extinguishment.” “What is the counterpart of extinguishment?” “Your question goes too far, Visākha. You weren’t able to grasp the limit of questioning. For extinguishment is the objective, destination, and culmination of the spiritual life.

wishingĀkaṅkhamāno andca youtvaṁ, friendāvuso Visākhavisākha, the Blessed Onebhagavantaṁ having approachedupasaṅkamitvā this matteretamatthaṁ you should askpuccheyyāsi, asyathā andca to youte the Blessed Onebhagavā answersbyākaroti sotathā itnaṁ you should rememberdhāreyyāsī”ti.

If you wish, go to the Buddha and ask him this question. You should remember it in line with his answer.”

thenAtha indeedkho Visākhavisākho laymanupāsako of Dhammadinnādhammadinnāya of the nunbhikkhuniyā speechbhāsitaṁ having approvedabhinanditvā having agreedanumoditvā having risen from seatuṭṭhāyāsanā Dhammadinnādhammadinnaṁ nunbhikkhuniṁ having bowedabhivādetvā keeping the right sidepadakkhiṇaṁ having donekatvā whereyena the Blessed Onebhagavā he approached himtenupasaṅkami; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ he sat downnisīdi.
to one sideEkamantaṁ seatednisinno indeedkho Visākhavisākho laymanupāsako as much asyāvatako there wasahosi with Dhammadinnādhammadinnāya nunbhikkhuniyā together withsaddhiṁ conversationkathāsallāpo thattaṁ allsabbaṁ to the Blessed Onebhagavato he reportedārocesi.
thusEvaṁ when spokenvutte, the Blessed Onebhagavā to Visākhavisākhaṁ laymanupāsakaṁ he said thisetadavoca:
astute“paṇḍitā, Visākhavisākha, Dhammadinnādhammadinnā the nunbhikkhunī, of great wisdommahāpaññā, Visākhavisākha, Dhammadinnādhammadinnā the nunbhikkhunī.
if also meMañcepi youtvaṁ, Visākhavisākha, this matteretamatthaṁ you might askpuccheyyāsi, I tooahampi thattaṁ in exactly this wayevamevaṁ I would explainbyākareyyaṁ, asyathā thattaṁ by Dhammadinnādhammadinnāya nunbhikkhuniyā explainedbyākataṁ.
thisEso and indeed of thiscevetassa meaningattho. and thusEvañca itnaṁ you should rememberdhārehī”ti.
this saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Visākhavisākho laymanupāsako of the Blessed Onebhagavato speechbhāsitaṁ he approvedabhinandīti.
the Shorter ClassificationCūḷavedallasuttaṁ finishedniṭṭhitaṁ fourthcatutthaṁ.

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, and informed the Buddha of all they had discussed. When he had spoken, the Buddha said to him, “The nun Dhammadinnā is astute, Visākha, she has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as the nun Dhammadinnā. That is what it means, and that’s how you should remember it.” That is what the Buddha said. Satisfied, the layman Visākha approved what the Buddha said.

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