Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at 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 approached the bhikkhunī Dhammadinnā. Having approached and paid his respects to her, he sat down to one side. Once seated, the lay follower Visākha said this to the bhikkhunī Dhammadinnā:
Personal Existence
“‘sakkāyo sakkāyo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti?
“‘Personal existence, personal existence,’ ma’am, it is said. What is called personal existence by the Blessed One?”
“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.
“Friend Visākha, these five aggregates subject to clinging are called personal existence by the Blessed One. They are namely: the aggregate of form subject to clinging, the aggregate of feeling subject to clinging, the aggregate of perception subject to clinging, the aggregate of intentional constructs subject to clinging, and the aggregate of consciousness subject to clinging.”
“Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi:
“Good, ma’am,” said the lay follower Visākha, rejoicing in and approving of what was said by the bhikkhunī Dhammadinnā. Then he asked her another question:
“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti?
“‘Arising of personal existence, arising of personal existence,’ ma’am, it is said. What is called the arising of personal existence by the Blessed One?”
“Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.
“Friend Visākha, that craving which leads to renewed existence, accompanied by delight and passion, i.e. seeking delight here and there—namely, craving for sensual pleasure, craving for existence, and craving for non-becoming — that, friend Visākha, is called the arising of personal existence by the Blessed One.”
“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?
“‘Ending of personal existence, ending of personal existence,’ ma’am, it is said. What is called the ending of personal existence by the Blessed One?”
“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.
“Friend Visākha, the remainderless fading away and cessation of that very craving, giving up of it, relinquishing of it, freedom from it, and non-reliance on it — that, friend Visākha, is called the ending of personal existence by the Blessed One.”
“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?
“‘Way of practice leading to the ending of personal existence, way of practice leading to the ending of personal existence,’ ma’am, it is said. What is called the way of practice leading to the ending of personal existence by the Blessed One?”
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.
“Friend Visākha, this Noble Eightfold Path itself is called as the way of practice leading to the ending of personal existence by the Blessed One, namely — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.”
“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?
“Ma’am, is clinging the same as the five aggregates that are subject to clinging, or is clinging something apart from the five aggregates that are subject to clinging?”
“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.
“Friend Visākha, clinging is neither the same as the five aggregates that are subject to clinging, nor is it something apart from the five aggregates that are subject to clinging. Whatever desire and attachment there is with regard to the five aggregates that are subject to clinging, that is the clinging there.”
Personal Existence View
“Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti?
“And so, ma’am, how does personal existence view come to be?”
“Idhāvuso visākha, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ attato samanupassati, vedanavantaṁ vā attānaṁ, attani vā vedanā, vedanasmim vā attānaṁ. Saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññā, saññasmiṁ vā attānaṁ. Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāra, saṅkhārasmim vā attānaṁ. Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.
“Here, friend Visākha, an uninstructed ordinary person, who has no regard for the Noble Ones and is unskilled and untrained in the Dhamma of the Noble Ones; who has no regard for persons of integrity, and is unskilled and untrained in the Dhamma of persons of integrity—perceivesform as self, or self as possessing form, or form as being in self, or self as being in form; perceives felt experience as self, or self as possessing felt experience, or felt experience as being in self, or self as being in felt experience; perceives perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; perceives intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; perceives consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. That is how, friend Visākha, personal existence view comes to be.”
“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti?
“And so, ma’am, how does personal existence view not come to be?”
“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanaṁ attato samanupassati, na vedanavantaṁ vā attānaṁ, na attani vā vedanā, na vedanasmiṁ vā attānaṁ. Na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññā, na saññasmiṁ vā attānaṁ. Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāra, na saṅkhārasmiṁ vā attānaṁ. Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.
“Here, friend Visākha, a learned disciple of the Noble Ones, who has regard for the Noble Ones and is skilled and trained in the Dhamma of the Noble Ones; who has regard for persons of integrity and is skilled and trained in the Dhamma of persons of integrity—does not perceive form as self, or self as possessing form, or form as being in self, or self as being in form; does not perceive felt experience as self, or self as possessing felt experience, or felt experience as being in self, or self as being in felt experience; does not perceive perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; does not perceive intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; does not perceive consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. That is how, friend Visākha, personal existence view does not come to be.”
Noble Eightfold Path
“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?
“What, ma’am, is the Noble Eightfold Path?”
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.
“Friend Visākha, just this is the Noble Eightfold Path, namely — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.”
“Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?
”And so, 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.”
“Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?
“And so, ma’am, are the three aggregates part of the Noble Eightfold Path, or is the Noble Eightfold Path part of the three aggregates?”
“Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti.
“Friend Visākha, the three aggregates are not part of the Noble Eightfold Path. Rather, the Noble Eightfold Path is part of the three aggregates. Right speech, right action, and right livelihood — these qualities are part of the aggregate of virtue. Right effort, right mindfulness, and right collectedness — these qualities are part of the aggregate of collectedness. Right view and right intention — these qualities are part of the aggregate of wisdom.”
Collectedness
“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?
“What, ma’am, is collectedness? What qualities are the basis of collectedness? What qualities are requisites for collectedness? What is the cultivation of collectedness?”
“Yā kho, āvuso visākha, cittassa ekaggatā ayaṁ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti.
“Unification of mind, friend Visākha, is collectedness. The four establishments of mindfulness are the basis of collectedness. The four right efforts are the requisites for collectedness. The diligent practicing of, the cultivation of, and frequent practice of these same qualities is the cultivation of collectedness.”
Intentional Constructs
“Kati panāyye, saṅkhārā”ti?
“Ma’am, how many intentional constructs are there?”
“Tayome, āvuso visākha, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.
“There are three intentional constructs, friend Visākha: the bodily construct, the verbal construct, and the mental construct.”
“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?
“And so, ma’am, what is the bodily construct? What is the verbal construct? What is the mental construct?”
“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
“In-breath and out-breath, friend Visākha, are the bodily construct. Thinking and examining are the verbal construct. Perception and feeling are the mental construct.”
“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?
“But, why ma’am, are in-breath and out-breath the bodily construct? Why are thinking and examining the verbal construct? Why are perception and feeling the mental construct?”
“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.
“In-breath and out-breath, friend Visākha, are bodily, these acts are tied up with the body; therefore, in-breath and out-breath are the bodily construct. First, friend Visākha, one thinks and examines, and afterwards breaks into speech; therefore, thinking and examining are the verbal construct. Perception and feeling are mental, these phenomena are tied up with the mind; therefore, perception and feeling are the mental construct.”
Attainment of Cessation of Perception and What is Felt
“Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?
“And how, ma’am, does the attainment of cessation of perception and what is felt come to be?”
“Na kho, āvuso visākha, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.
“Friend Visākha, when a bhikkhu is attaining the cessation of perception and what is felt, it does not occur to him: ‘I shall attain the cessation of perception and what is felt,’ or ‘I am attaining the cessation of perception and what is felt,’ or ‘I have attained the cessation of perception and what is felt.’ Rather, his mind has previously been cultivated in such a way that it leads him to that state.”
“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“Ma’am, when a bhikkhu is attaining the cessation of perception and what is felt, which states cease in him first—the bodily construct, the verbal construct, or the mental construct?”
“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.
“When a bhikkhu is attaining the cessation of perception and what is felt, friend Visākha, first the verbal construct ceases, then the bodily construct, then the mental construct.”
“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?
“And how, ma’am, does emergence from the attainment of cessation of perception and what is felt come to be?”
“Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.
“When a bhikkhu is emerging from the attainment of cessation of perception and what is felt, friend Visākha, it does not occur to him: ‘I shall emerge from the attainment of cessation of perception and what is felt,’ or ‘I am emerging from the attainment of cessation of perception and what is felt,’ or ‘I have emerged from the attainment of cessation of perception and what is felt.’ Rather, his mind has previously been cultivated in such a way that it leads him to that state.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“And ma’am, when a bhikkhu is emerging from the attainment of cessation of perception and what is felt, which states arise first in him—the bodily construct, the verbal construct, or the mental construct?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.
“When a bhikkhu is emerging from the attainment of cessation of perception and what is felt, friend Visākha, first the mental construct arises, then the bodily construct, then the verbal construct.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti?
“And ma’am, when a bhikkhu has emerged from the attainment of cessation of perception and what is felt, how many kinds of contact touch him?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti.
“When a bhikkhu has emerged from the attainment of cessation of perception and what is felt, friend Visākha, three kinds of contact touch him—emptiness contact, signless contact, undirected contact.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti?
“Having emerged from the attainment of cessation of perception and what is felt, ma’am, to what does a bhikkhu’s mind incline, to what does it lean, to what does it tend?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṁ cittaṁ hoti, vivekapoṇaṁ vivekapabbhāran”ti.
“Having emerged from the attainment of cessation of perception and what is felt, friend Visākha, a bhikkhu’s mind inclines towards seclusion, leans towards seclusion, tends towards seclusion.”
Felt Experience
“Kati panāyye, vedanā”ti?
“Ma’am, how many kinds of felt experience are there?”
“Tisso kho imā, āvuso visākha, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.
“Friend Visākha, there are three kinds of felt experience—pleasant felt experience, painful felt experience, and neither-painful-nor-pleasant felt experience.”
“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?
“And ma’am, what is a pleasant felt experience? What is a painful felt experience? And what is neither-painful-nor-pleasant felt experience?”
“Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā sukhaṁ sātaṁ vedayitaṁ— ayaṁ sukhā vedanā. Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ— ayaṁ dukkhā vedanā. Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ— ayaṁ adukkhamasukhā vedanā”ti.
“Whatever, friend Visākha, is bodily or mentally felt as comfortable and agreeable is a pleasant felt experience. Whatever, friend Visākha, is bodily or mentally felt as uncomfortable and disagreeable is a painful felt experience. Whatever, friend Visākha, is bodily or mentally felt as neither agreeable nor disagreeable is a neither-painful-nor-pleasant felt experience.”
“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti?
“Ma’am, what is pleasant and what is painful in regard to pleasant felt experience? What is painful and what is pleasant in regard to painful felt experience? What is pleasant and what is painful in regard to neither-painful-nor-pleasant felt experience?”
“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.
“Friend Visākha, a pleasant felt experience is pleasant while it persists and painful when it changes. A painful felt experience is painful while it persists and pleasant when it changes. A neither-painful-nor-pleasant felt experience is pleasant when known and unpleasant when not known.”
Underlying Tendencies
“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti?
“Ma’am, what underlying tendency underlies pleasant felt experience? What underlying tendency underlies painful felt experience? What underlying tendency underlies neither-painful-nor-pleasant felt experience?”
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.
“Friend Visākha, the underlying tendency to desire underlies pleasant felt experience. The underlying tendency to aversion underlies painful felt experience. The underlying tendency to ignorance underlies neither-painful-nor-pleasant felt experience.”
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?
“Ma’am, does the underlying tendency towards desire underlie all pleasant felt experience? Does the underlying tendency to aversion underlie all painful felt experience? Does the underlying tendency to ignorance underlie all neither-painful-nor-pleasant felt experience?”
“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 towards desire does not underlie all pleasant felt experience. The underlying tendency to aversion does not underlie all painful felt experience. The underlying tendency to ignorance does not underlie all neither-painful-nor-pleasant felt experience.”
“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti?
“Ma’am, what should be abandoned in regard to pleasant felt experience? What should be abandoned in regard to painful felt experience? What should be abandoned in regard to neither-painful-nor-pleasant felt experience?”
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.
“Friend Visākha, the underlying tendency towards desire should be abandoned in regard to pleasant felt experience. The underlying tendency towards aversion should be abandoned in regard to painful felt experience. The underlying tendency towards ignorance should be abandoned in regard to neither-painful-nor-pleasant felt experience.”
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?
“Ma’am, does the underlying tendency towards desire have to be abandoned in regard to all pleasant felt experience? Does the underlying tendency towards desire have to be abandoned in regard to all painful felt experience? Does the underlying tendency towards desire have to be abandoned in regard to all neither-painful-nor-pleasant felt experience?”
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo.
“Friend Visākha, the underlying tendency towards desire does not have to be abandoned in regard to all pleasant felt experience. The underlying tendency towards aversion does not have to be abandoned in regard to all painful felt experience. The underlying tendency towards ignorance does not have to be abandoned in regard to all neither-painful-nor-pleasant felt experience.
Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti.
Here, friend Visākha, entirely secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. With that, he abandons passion, and the underlying tendency towards desire does not underlie that.
Idhāvuso visākha, bhikkhu iti paṭisañcikkhati: ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti? Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṁ. Paṭighaṁ tena pajahati, na tattha paṭighānusayo anuseti.
Here, friend Visākha, a bhikkhu considers thus: ‘When will I enter upon and dwell in that base which the Noble Ones now enter upon and dwell in?’ In one who thus generates a longing for the unsurpassed liberations, displeasure arises due to that longing. With that he abandons aversion, and the underlying tendency towards aversion does not underlie that.
Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti.
Here, friend Visākha, with the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasure and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling. With that he abandons ignorance, and the underlying tendency to ignorance does not underlie that.”
Counterparts
“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?
“What ma’am, is the counterpart of pleasant felt experience?”
“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.
“Friend Visākha, painful felt experience is the counterpart of pleasant felt experience.”
“Dukkhāya pannāyye, vedanāya kiṁ paṭibhāgo”ti?
“And so ma’am, what is the counterpart of painful felt experience?”
“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.
“Pleasant felt experience, friend Visākha, is the counterpart of painful felt experience.”
“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?
“And what ma’am, is the counterpart of neither-painful-nor-pleasant felt experience?”
“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.
“Ignorance, friend Visākha, is the counterpart of neither-painful-nor-pleasant felt experience.”
“Avijjāya panāyye, kiṁ paṭibhāgo”ti?
“And so ma’am, what is the counterpart of ignorance?”
“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti.
“True knowledge, friend Visākha, is the counterpart of ignorance.”
“Vijjāya panāyye, kiṁ paṭibhāgo”ti?
“And what ma’am, is the counterpart of true knowledge?”
“Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti.
“Liberation, friend Visākha, is the counterpart of true knowledge.”
“Vimuttiyā panāyye, kiṁ paṭibhāgo”ti?
“And what ma’am, is the counterpart of liberation?”
“Vimuttiyā kho, āvuso visākha, nibbānaṁ paṭibhāgo”ti.
“Nibbāna, friend Visākha, is the counterpart of liberation.”
“Nibbānassa panāyye, kiṁ paṭibhāgo”ti?
“And what ma’am, is the counterpart of Nibbāna?”
“Accayāsi, āvuso visākha, pañhaṁ, nāsakkhi pañhānaṁ pariyantaṁ gahetuṁ. Nibbānogadhañhi, āvuso visākha, brahmacariyaṁ, nibbānaparāyanaṁ nibbānapariyosānaṁ. Ākaṅkhamāno ca tvaṁ, āvuso visākha, bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.
“Friend Visākha, you have pushed the line of questioning too far; you were unable to grasp the limit of questions. For the spiritual life, friend Visākha, is grounded upon Nibbāna, culminates in Nibbāna, and has Nibbāna as its end. And if you wish, friend Visākha, you may go directly to the Blessed One and ask him about this matter. As the Blessed One explains it to you, so you should remember it.”
Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Then the lay follower Visākha, having delighted and pleased with the bhikkhunī Dhammadinnā’s words, rose from his seat, and after paying his respects to her, keeping her on his right, he went to the Blessed One. After having bowed down to him, he sat down at one side and told the Blessed One his entire conversation with the bhikkhunī Dhammadinnā.
Evaṁ vutte, bhagavā visākhaṁ upāsakaṁ etadavoca: “paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Mañcepi tvaṁ, visākha, etamatthaṁ puccheyyāsi, ahampi taṁ evamevaṁ byākareyyaṁ, yathā taṁ dhammadinnāya bhikkhuniyā byākataṁ. Eso cevetassa attho. Evañca naṁ dhārehī”ti.
When he had finished speaking, the Blessed One told him: “The bhikkhunī Dhammadinnā is wise, Visākha, the bhikkhunī Dhammadinnā has great wisdom. If you had asked me the meaning of this, I would have explained it to you in the same way that the bhikkhunī Dhammadinnā has explained it. Such is its meaning, and so you should remember it.”
Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The lay follower Visākha was delighted and pleased with the Blessed One’s words.