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Majjhima Nikāya 44

Cūḷavedallasutta

The Shorter Classification · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Rājagaharājagahe was stayingviharati in the Bamboo Groveveḷuvane at the squirrels' feeding groundkalandakanivāpe.
thenAtha indeedkho Visākhavisākho laymanupāsako whereyena Dhammadinnādhammadinnā nunbhikkhunī approached hertenupasaṅkami; having approachedupasaṅkamitvā Dhammadinnādhammadinnaṁ nunbhikkhuniṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdi. to one sideEkamantaṁ seatednisinno indeedkho Visākhavisākho laymanupāsako Dhammadinnādhammadinnaṁ nunbhikkhuniṁ said this to heretadavoca:

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then the layman Visākha went to see the nun Dhammadinnā, bowed, sat down to one side, and said to her:

substantial reality“‘sakkāyo substantial reality, they saysakkāyo’ti, ma'amayye, is spokenvuccati.
whatKatamo nownu indeedkho, ma'amayye, substantial realitysakkāyo spokenvutto by the Buddhabhagavatā”ti?
five“Pañca indeedkho theseime, friendāvuso Visākhavisākha, grasping aggregatesupādānakkhandhā substantial realitysakkāyo spokenvutto by the Blessed Onebhagavatā,
that is, the grasping aggregate of formseyyathidaṁ—rūpupādānakkhandho, grasping aggregate of feelingvedanupādānakkhandho, grasping aggregate of perceptionsaññupādānakkhandho, grasping aggregate of choicessaṅkhārupādānakkhandho, grasping aggregate of consciousnessviññāṇupādānakkhandho.
theseIme indeedkho, friendāvuso Visākhavisākha, five grasping aggregatespañcupādānakkhandhā substantial realitysakkāyo spokenvutto by the Blessed Onebhagavatā”ti.
Good, ma'am“Sādhayye”ti indeedkho Visākhavisākho lay followerupāsako of Dhammadinnādhammadinnāya of the nunbhikkhuniyā statementbhāsitaṁ having approvedabhinanditvā having agreedanumoditvā Dhammadinnādhammadinnaṁ nunbhikkhuniṁ furtheruttariṁ questionpañhaṁ he askedapucchi:

“Ma’am, they speak of this thing called ‘substantial reality’. What is this substantial reality that the Buddha spoke of?” “Visākha, the Buddha said that these five grasping aggregates are substantial reality. That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. The Buddha said that these five grasping aggregates are substantial reality.” Saying “Good, ma’am,” Visākha approved and agreed with what Dhammadinnā said. Then he asked another question:

‘the origin of substantial reality“‘sakkāyasamudayo the origin of substantial reality,’sakkāyasamudayo’ti, ma’amayye, is spoken ofvuccati.
whatKatamo thennu indeedkho, ma’amayye, the origin of substantial realitysakkāyasamudayo spokenvutto by the Buddha?”bhagavatā”ti?
that which“Yāyaṁ, friendāvuso Visākhavisākha, cravingtaṇhā leading to future livesponobbhavikā mixed up with relishing and greednandīrāgasahagatā taking pleasure there wherever it alightstatratatrābhinandinī, that is,seyyathidaṁ—
craving for sensual pleasureskāmataṇhā craving for continued existencebhavataṇhā craving for nonexistencevibhavataṇhā;
thisayaṁ indeedkho, friendāvuso Visākhavisākha, the origin of substantial realitysakkāyasamudayo spokenvutto by the Buddha.”bhagavatā”ti.

“Ma’am, they speak of this thing called ‘the origin of substantial reality’. What is the origin of substantial reality that the Buddha spoke of?” “It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. The Buddha said that this is the origin of substantial reality.”

‘cessation of substantial reality“‘Sakkāyanirodho cessation of substantial reality’,sakkāyanirodho’ti, ma’amayye, is spokenvuccati.
whatKatamo thennu indeedkho, ma’amayye, cessation of substantial realitysakkāyanirodho spokenvutto by the Buddha?”bhagavatā”ti?
which“Yo indeedkho, friendāvuso Visākhavisākha, of that very sametassāyeva cravingtaṇhāya fading away and cessation with no residue left behindasesavirāganirodho giving awaycāgo letting gopaṭinissaggo releasingmutti not clinginganālayo;
thisayaṁ indeedkho, friendāvuso Visākhavisākha, cessation of substantial realitysakkāyanirodho spokenvutto by the Buddha.”bhagavatā”ti.

“Ma’am, they speak of this thing called ‘the cessation of substantial reality’. What is the cessation of substantial reality that the Buddha spoke of?” “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. The Buddha said that this is the cessation of substantial reality.”

the practice leading to the cessation of substantial reality“‘Sakkāyanirodhagāminī practicepaṭipadā the practice leading to the cessation of substantial realitysakkāyanirodhagāminī practicepaṭipadā’ti, ma’amayye, is spoken ofvuccati.
whatKatamā thennu indeedkho, ma’amayye, the practice leading to the cessation of substantial realitysakkāyanirodhagāminī practicepaṭipadā spokenvuttā by the Buddhabhagavatā”ti?
this very“Ayameva indeedkho, friendāvuso Visākhavisākha, nobleariyo eightfoldaṭṭhaṅgiko pathmaggo the practice leading to the cessation of substantial realitysakkāyanirodhagāminī practicepaṭipadā spokenvuttā by the Buddhabhagavatā, that isseyyathidaṁ—
right viewsammādiṭṭhi right purposesammāsaṅkappo right speechsammāvācā right actionsammākammanto right livelihoodsammāājīvo right effortsammāvāyāmo right mindfulnesssammāsati right immersionsammāsamādhī”ti.

“Ma’am, they speak of the practice that leads to the cessation of substantial reality. What is the practice that leads to the cessation of substantial reality that the Buddha spoke of?” “The practice that leads to the cessation of substantial reality that the Buddha spoke of is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

that very“Taññeva nownu indeedkho, ma'amayye, graspingupādānaṁ thosete five grasping aggregatespañcupādānakkhandhā orudāhu apart fromaññatra from the five grasping aggregatespañcahupādānakkhandhehi grasping?upādānan”ti?
not“Na indeedkho, friendāvuso Visākhavisākha, that verytaññeva graspingupādānaṁ thosete five grasping aggregatespañcupādānakkhandhā, nornāpi apart fromaññatra from the five grasping aggregatespañcahupādānakkhandhehi graspingupādānaṁ.
whichYo indeedkho, friendāvuso Visākhavisākha, in the fivepañcasu grasping aggregatesupādānakkhandhesu desire and greedchandarāgo thattaṁ theretattha graspingupādānan”ti.

“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?” “That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another. The desire and greed for the five grasping aggregates is the grasping there.”

how?“Kathaṁ but ma'ampanāyye, substantialist viewsakkāyadiṭṭhi comes about?hotī”ti?
here, friend“Idhāvuso Visākhavisākha, unlearnedassutavā ordinary personputhujjano, of the noble onesariyānaṁ not having seenadassāvī in the teaching of the noble onesariyadhammassa unskilledakovido in the teaching of the noble onesariyadhamme untrainedavinīto, of the true personssappurisānaṁ not having seenadassāvī in the teaching of the true personssappurisadhammassa unskilledakovido in the teaching of the true personssappurisadhamme untrainedavinīto,
formrūpaṁ as selfattato regardssamanupassati, as having formrūpavantaṁ orvā selfattānaṁ, in selfattani orvā formrūpaṁ, in formrūpasmiṁ orvā selfattānaṁ.
feelingVedanaṁ …pe……pe…
perceptionsaññaṁ ……
choicessaṅkhāre ……
consciousnessviññāṇaṁ as selfattato regardssamanupassati, as having consciousnessviññāṇavantaṁ orvā selfattānaṁ, in selfattani orvā consciousnessviññāṇaṁ, in consciousnessviññāṇasmiṁ orvā selfattānaṁ.
thusEvaṁ indeedkho, friendāvuso Visākhavisākha, substantialist viewsakkāyadiṭṭhi comes about.hotī”ti.

“But ma’am, how does substantialist view come about?” “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. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.”

how“Kathaṁ but ma'ampanāyye, substantialist viewsakkāyadiṭṭhi notna comes about; quotation markerhotī”ti?
here friend“Idhāvuso Visākhavisākha, learnedsutavā noble discipleariyasāvako, of the noble onesariyānaṁ has seendassāvī of the noble teachingariyadhammassa skilledkovido in the noble teachingariyadhamme trainedsuvinīto, of true personssappurisānaṁ has seendassāvī of the true persons' teachingsappurisadhammassa skilledkovido in the true persons' teachingsappurisadhamme trainedsuvinīto,
notna formrūpaṁ as selfattato regardssamanupassati, notna as having formrūpavantaṁ orvā selfattānaṁ, notna in selfattani orvā formrūpaṁ, notna in formrūpasmiṁ orvā selfattānaṁ.
notNa feelingvedanaṁ …pe……pe…
notna perceptionsaññaṁ ……
notna choicessaṅkhāre …pe……pe…
notna consciousnessviññāṇaṁ as selfattato regardssamanupassati, notna as having consciousnessviññāṇavantaṁ orvā selfattānaṁ, notna in selfattani orvā consciousnessviññāṇaṁ, notna in consciousnessviññāṇasmiṁ orvā selfattānaṁ.
thusEvaṁ indeedkho, friendāvuso Visākhavisākha, substantialist viewsakkāyadiṭṭhi notna comes about; quotation markerhotī”ti.

“But ma’am, how does substantialist view not come about?” “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. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.”

which?“Katamo and ma'ampanāyye, nobleariyo eightfoldaṭṭhaṅgiko path?maggo”ti?
this very“Ayameva indeedkho, friendāvuso Visākhavisākha, nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, that isseyyathidaṁ—
right viewsammādiṭṭhi right purposesammāsaṅkappo right speechsammāvācā right actionsammākammanto right livelihoodsammāājīvo right effortsammāvāyāmo right mindfulnesssammāsati right immersion.sammāsamādhī”ti.

“But ma’am, what is the noble eightfold path?” “It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

noble“Ariyo but ma'ampanāyye, eightfoldaṭṭhaṅgiko pathmaggo conditionedsaṅkhato orudāhu unconditioned?asaṅkhato”ti?
noble“Ariyo indeedkho, friendāvuso Visākhavisākha, eightfoldaṭṭhaṅgiko pathmaggo conditioned.saṅkhato”ti.

“But ma’am, is the noble eightfold path conditioned or unconditioned?” “The noble eightfold path is conditioned.”

by the noble“Ariyena indeednu indeedkho, ladyayye, eightfoldaṭṭhaṅgikena by the pathmaggena threetayo spectrumskhandhā includedsaṅgahitā orudāhu by the threetīhi by the spectrumskhandhehi nobleariyo eightfoldaṭṭhaṅgiko pathmaggo included?saṅgahito”ti?
not“Na indeedkho, friendāvuso Visākhavisākha, by the nobleariyena eightfoldaṭṭhaṅgikena by the pathmaggena threetayo spectrumskhandhā includedsaṅgahitā; by the threetīhi andca indeedkho, friendāvuso Visākhavisākha, by the spectrumskhandhehi nobleariyo eightfoldaṭṭhaṅgiko pathmaggo includedsaṅgahito.
whichYā and, friendcāvuso Visākhavisākha, right speechsammāvācā whichyo andca right actionsammākammanto whichyo andca right livelihoodsammāājīvo theseime thingsdhammā in the spectrum of ethicssīlakkhandhe includedsaṅgahitā.
whichYo andca right effortsammāvāyāmo whichyā andca right mindfulnesssammāsati whichyo andca right immersionsammāsamādhi theseime thingsdhammā in the spectrum of immersionsamādhikkhandhe includedsaṅgahitā.
whichYā andca right viewsammādiṭṭhi whichyo andca right purposesammāsaṅkappo, theseime thingsdhammā in the spectrum of wisdompaññākkhandhe included”saṅgahitā”ti.

“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?” “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. Right speech, right action, and right livelihood: these things are included in the spectrum of ethics. Right effort, right mindfulness, and right immersion: these things are included in the spectrum of immersion. Right view and right purpose: these things are included in the spectrum of wisdom.”

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