| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ४४
Majjhima Nikāya 44
The Middle-Length Suttas Collection 44
चूळवेदल्लसुत्त
Cūḷavedallasutta
The Shorter Classification
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति वेळुवने कलन्दकनिवापे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
अथ खो विसाखो उपासको येन धम्मदिन्ना भिक्खुनी तेनुपसङ्कमि; उपसङ्कमित्वा धम्मदिन्नं भिक्खुनिं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो विसाखो उपासको धम्मदिन्नं भिक्खुनिं एतदवोच:
Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho visākho upāsako dhammadinnaṁ bhikkhuniṁ etadavoca:
Then the layman Visākha went to see the nun Dhammadinnā, bowed, sat down to one side, and said to her:
“‘सक्कायो सक्कायोऽति, अय्ये, वुच्चति। कतमो नु खो, अय्ये, सक्कायो वुत्तो भगवता”ति?
“‘sakkāyo sakkāyo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti?
“Ma’am, they speak of this thing called ‘identity’. What is this identity that the Buddha spoke of?”
“पञ्च खो इमे, आवुसो विसाख, उपादानक्खन्धा सक्कायो वुत्तो भगवता, सेय्यथिदं—रूपुपादानक्खन्धो, वेदनुपादानक्खन्धो, सञ्ञुपादानक्खन्धो, सङ्खारुपादानक्खन्धो, विञ्ञाणुपादानक्खन्धो। इमे खो, आवुसो विसाख, पञ्चुपादानक्खन्धा सक्कायो वुत्तो भगवता”ति।
“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.
“Visākha, the Buddha said that these five grasping aggregates are identity. That is: form, feeling, perception, choices, and consciousness. The Buddha said that these five grasping aggregates are identity.”
“साधय्ये”ति खो विसाखो उपासको धम्मदिन्नाय भिक्खुनिया भासितं अभिनन्दित्वा अनुमोदित्वा धम्मदिन्नं भिक्खुनिं उत्तरिं पञ्हं अपुच्छि:
“Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi:
Saying “Good, ma’am,” Visākha approved and agreed with what Dhammadinnā said. Then he asked another question:
“‘सक्कायसमुदयो सक्कायसमुदयोऽति, अय्ये, वुच्चति। कतमो नु खो, अय्ये, सक्कायसमुदयो वुत्तो भगवता”ति?
“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti?
“Ma’am, they speak of this thing called ‘the origin of identity’. What is the origin of identity that the Buddha spoke of?”
“यायं, आवुसो विसाख, तण्हा पोनोब्भविका नन्दीरागसहगता तत्रतत्राभिनन्दिनी, सेय्यथिदं—कामतण्हा भवतण्हा विभवतण्हा; अयं खो, आवुसो विसाख, सक्कायसमुदयो वुत्तो भगवता”ति।
“Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.
“It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. The Buddha said that this is the origin of identity.”
“‘सक्कायनिरोधो सक्कायनिरोधोऽति, अय्ये, वुच्चति। कतमो नु खो, अय्ये, सक्कायनिरोधो वुत्तो भगवता”ति?
“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?
“Ma’am, they speak of this thing called ‘the cessation of identity’. What is the cessation of identity that the Buddha spoke of?”
“यो खो, आवुसो विसाख, तस्सायेव तण्हाय असेसविरागनिरोधो चागो पटिनिस्सग्गो मुत्ति अनालयो; अयं खो, आवुसो विसाख, सक्कायनिरोधो वुत्तो भगवता”ति।
“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.
“It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. The Buddha said that this is the cessation of identity.”
“‘सक्कायनिरोधगामिनी पटिपदा सक्कायनिरोधगामिनी पटिपदाऽति, अय्ये, वुच्चति। कतमा नु खो, अय्ये, सक्कायनिरोधगामिनी पटिपदा वुत्ता भगवता”ति?
“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?
“Ma’am, they speak of the practice that leads to the cessation of identity. What is the practice that leads to the cessation of identity that the Buddha spoke of?”
“अयमेव खो, आवुसो विसाख, अरियो अट्ठङ्गिको मग्गो सक्कायनिरोधगामिनी पटिपदा वुत्ता भगवता, सेय्यथिदं—सम्मादिट्ठि सम्मासङ्कप्पो सम्मावाचा सम्माकम्मन्तो सम्माआजीवो सम्मावायामो सम्मासति सम्मासमाधी”ति।
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.
“The practice that leads to the cessation of identity that the Buddha spoke of is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”
“तञ्ञेव नु खो, अय्ये, उपादानं ते पञ्चुपादानक्खन्धा उदाहु अञ्ञत्र पञ्चहुपादानक्खन्धेहि उपादानन्”ति?
“Taññeva nu kho, ayye, upādānaṁ te1 pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”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?”
“न खो, आवुसो विसाख, तञ्ञेव उपादानं ते पञ्चुपादानक्खन्धा, नापि अञ्ञत्र पञ्चहुपादानक्खन्धेहि उपादानं। यो खो, आवुसो विसाख, पञ्चसु उपादानक्खन्धेसु छन्दरागो तं तत्थ उपादानन्”ति।
“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.
“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.”
“कथं पनाय्ये, सक्कायदिट्ठि होती”ति?
“Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti?
“But ma’am, how does identity view come about?”
“इधावुसो विसाख, अस्सुतवा पुथुज्जनो, अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो, रूपं अत्ततो समनुपस्सति, रूपवन्तं वा अत्तानं, अत्तनि वा रूपं, रूपस्मिं वा अत्तानं। वेदनं …पे… सञ्ञं … सङ्खारे … विञ्ञाणं अत्ततो समनुपस्सति, विञ्ञाणवन्तं वा अत्तानं, अत्तनि वा विञ्ञाणं, विञ्ञाणस्मिं वा अत्तानं। एवं खो, आवुसो विसाख, सक्कायदिट्ठि होती”ति।
“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 …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.
“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 good persons, and are neither skilled nor trained in the teaching of the good 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 identity view comes about.”
“कथं पनाय्ये, सक्कायदिट्ठि न होती”ति?
“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti?
“But ma’am, how does identity view not come about?”
“इधावुसो विसाख, सुतवा अरियसावको, अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो, सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो, न रूपं अत्ततो समनुपस्सति, न रूपवन्तं वा अत्तानं, न अत्तनि वा रूपं, न रूपस्मिं वा अत्तानं। न वेदनं …पे… न सञ्ञं … न सङ्खारे …पे… न विञ्ञाणं अत्ततो समनुपस्सति, न विञ्ञाणवन्तं वा अत्तानं, न अत्तनि वा विञ्ञाणं, न विञ्ञाणस्मिं वा अत्तानं। एवं खो, आवुसो विसाख, सक्कायदिट्ठि न होती”ति।
“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 …pe… na saññaṁ … na saṅkhāre …pe… na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.
“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 good persons, and are skilled and trained in the teaching of the good 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 identity view does not come about.”
“कतमो पनाय्ये, अरियो अट्ठङ्गिको मग्गो”ति?
“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?
“But ma’am, what is the noble eightfold path?”
“अयमेव खो, आवुसो विसाख, अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं—सम्मादिट्ठि सम्मासङ्कप्पो सम्मावाचा सम्माकम्मन्तो सम्माआजीवो सम्मावायामो सम्मासति सम्मासमाधी”ति।
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.
“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”
“अरियो पनाय्ये, अट्ठङ्गिको मग्गो सङ्खतो उदाहु असङ्खतो”ति?
“Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?
“But ma’am, is the noble eightfold path conditioned or unconditioned?”
“अरियो खो, आवुसो विसाख, अट्ठङ्गिको मग्गो सङ्खतो”ति।
“Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti.
“The noble eightfold path is conditioned.”
“अरियेन नु खो, अय्ये, अट्ठङ्गिकेन मग्गेन तयो खन्धा सङ्गहिता उदाहु तीहि खन्धेहि अरियो अट्ठङ्गिको मग्गो सङ्गहितो”ति?
“Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?
“Are the three practice categories included in the noble eightfold path? Or is the noble eightfold path included in the three practice categories?”
“न खो, आवुसो विसाख, अरियेन अट्ठङ्गिकेन मग्गेन तयो खन्धा सङ्गहिता; तीहि च खो, आवुसो विसाख, खन्धेहि अरियो अट्ठङ्गिको मग्गो सङ्गहितो। या चावुसो विसाख, सम्मावाचा यो च सम्माकम्मन्तो यो च सम्माआजीवो इमे धम्मा सीलक्खन्धे सङ्गहिता। यो च सम्मावायामो या च सम्मासति यो च सम्मासमाधि इमे धम्मा समाधिक्खन्धे सङ्गहिता। या च सम्मादिट्ठि यो च सम्मासङ्कप्पो, इमे धम्मा पञ्ञाक्खन्धे सङ्गहिता”ति।
“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.
“The three practice categories are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three practice categories. Right speech, right action, and right livelihood: these things are included in the category of ethics. Right effort, right mindfulness, and right immersion: these things are included in the category of immersion. Right view and right thought: these things are included in the category of wisdom.”
“कतमो पनाय्ये, समाधि, कतमे धम्मा समाधिनिमित्ता, कतमे धम्मा समाधिपरिक्खारा, कतमा समाधिभावना”ति?
“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?
“But ma’am, what is immersion? What things are the foundations of immersion? What things are the prerequisites for immersion? What is the development of immersion?”
“या खो, आवुसो विसाख, चित्तस्स एकग्गता अयं समाधि; चत्तारो सतिपट्ठाना समाधिनिमित्ता; चत्तारो सम्मप्पधाना समाधिपरिक्खारा। या तेसंयेव धम्मानं आसेवना भावना बहुलीकम्मं, अयं एत्थ समाधिभावना”ति।
“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 the mind is immersion. The four kinds of mindfulness meditation are the foundations of 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.”
“कति पनाय्ये, सङ्खारा”ति?
“Kati panāyye, saṅkhārā”ti?
“How many processes are there?”
“तयोमे, आवुसो विसाख, सङ्खारा—कायसङ्खारो, वचीसङ्खारो, चित्तसङ्खारो”ति।
“Tayome, āvuso visākha, saṅkhārā—kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.
“There are these three processes. Physical, verbal, and mental processes.”
“कतमो पनाय्ये, कायसङ्खारो, कतमो वचीसङ्खारो, कतमो चित्तसङ्खारो”ति?
“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?
“But ma’am, what is the physical process? What’s the verbal process? What’s the mental process?”
“अस्सासपस्सासा खो, आवुसो विसाख, कायसङ्खारो, वितक्कविचारा वचीसङ्खारो, सञ्ञा च वेदना च चित्तसङ्खारो”ति।
“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
“Breathing is a physical process. Placing the mind and keeping it connected are verbal processes. Perception and feeling are mental processes.”
“कस्मा पनाय्ये, अस्सासपस्सासा कायसङ्खारो, कस्मा वितक्कविचारा वचीसङ्खारो, कस्मा सञ्ञा च वेदना च चित्तसङ्खारो”ति?
“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?
“But ma’am, why is breathing a physical process? Why are placing the mind and keeping it connected verbal processes? Why are perception and feeling mental processes?”
“अस्सासपस्सासा खो, आवुसो विसाख, कायिका एते धम्मा कायप्पटिबद्धा, तस्मा अस्सासपस्सासा कायसङ्खारो। पुब्बे खो, आवुसो विसाख, वितक्केत्वा विचारेत्वा पच्छा वाचं भिन्दति, तस्मा वितक्कविचारा वचीसङ्खारो। सञ्ञा च वेदना च चेतसिका एते धम्मा चित्तप्पटिबद्धा, तस्मा सञ्ञा च वेदना च चित्तसङ्खारो”ति।
“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.
“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 verbal processes. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are mental processes.”
“कथं पनाय्ये, सञ्ञावेदयितनिरोधसमापत्ति होती”ति?
“Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?
“But ma’am, how does someone attain the cessation of perception and feeling?”
“न खो, आवुसो विसाख, सञ्ञावेदयितनिरोधं समापज्जन्तस्स भिक्खुनो एवं होति: ‘अहं सञ्ञावेदयितनिरोधं समापज्जिस्सन्ऽति वा, ‘अहं सञ्ञावेदयितनिरोधं समापज्जामीऽति वा, ‘अहं सञ्ञावेदयितनिरोधं समापन्नोऽति वा। अथ ख्वास्स पुब्बेव तथा चित्तं भावितं होति यं तं तथत्ताय उपनेती”ति।
“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.
“A bhikkhu 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.”
“सञ्ञावेदयितनिरोधं समापज्जन्तस्स पनाय्ये, भिक्खुनो कतमे धम्मा पठमं निरुज्झन्ति—यदि वा कायसङ्खारो, यदि वा वचीसङ्खारो, यदि वा चित्तसङ्खारो”ति?
“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“But ma’am, which cease first for a bhikkhu who is entering the cessation of perception and feeling: physical, verbal, or mental processes?”
“सञ्ञावेदयितनिरोधं समापज्जन्तस्स खो, आवुसो विसाख, भिक्खुनो पठमं निरुज्झति वचीसङ्खारो, ततो कायसङ्खारो, ततो चित्तसङ्खारो”ति।
“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.
“Verbal processes cease first, then physical, then mental.”
“कथं पनाय्ये, सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठानं होती”ति?
“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?
“But ma’am, how does someone emerge from the cessation of perception and feeling?”
“न खो, आवुसो विसाख, सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठहन्तस्स भिक्खुनो एवं होति: ‘अहं सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठहिस्सन्ऽति वा, ‘अहं सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठहामीऽति वा, ‘अहं सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठितोऽति वा। अथ ख्वास्स पुब्बेव तथा चित्तं भावितं होति यं तं तथत्ताय उपनेती”ति।
“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.
“A bhikkhu 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.”
“सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठहन्तस्स पनाय्ये, भिक्खुनो कतमे धम्मा पठमं उप्पज्जन्ति—यदि वा कायसङ्खारो, यदि वा वचीसङ्खारो, यदि वा चित्तसङ्खारो”ति?
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“But ma’am, which arise first for a bhikkhu who is emerging from the cessation of perception and feeling: physical, verbal, or mental processes?”
“सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठहन्तस्स खो, आवुसो विसाख, भिक्खुनो पठमं उप्पज्जति चित्तसङ्खारो, ततो कायसङ्खारो, ततो वचीसङ्खारो”ति।
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.
“Mental processes arise first, then physical, then verbal.”
“सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठितं पनाय्ये, भिक्खुं कति फस्सा फुसन्ती”ति?
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti?
“But ma’am, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”
“सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठितं खो, आवुसो विसाख, भिक्खुं तयो फस्सा फुसन्ति—सुञ्ञतो फस्सो, अनिमित्तो फस्सो, अप्पणिहितो फस्सो”ति।
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti.
“They experience three kinds of contact: emptiness, signless, and undirected contacts.”
“सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठितस्स पनाय्ये, भिक्खुनो किंनिन्नं चित्तं होति किंपोणं किंपब्भारन्”ति?
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti?
“But ma’am, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”
“सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठितस्स खो, आवुसो विसाख, भिक्खुनो विवेकनिन्नं चित्तं होति, विवेकपोणं विवेकपब्भारन्”ति।
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṁ cittaṁ hoti, vivekapoṇaṁ vivekapabbhāran”ti.
“Their mind slants, slopes, and inclines to seclusion.”
“कति पनाय्ये, वेदना”ति?
“Kati panāyye, vedanā”ti?
“But ma’am, how many feelings are there?”
“तिस्सो खो इमा, आवुसो विसाख, वेदना—सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना”ति।
“Tisso kho imā, āvuso visākha, vedanā—sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.
“There are three feelings: pleasant, painful, and neutral feeling.”
“कतमा पनाय्ये, सुखा वेदना, कतमा दुक्खा वेदना, कतमा अदुक्खमसुखा वेदना”ति?
“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?
“What are these three feelings?”
“यं खो, आवुसो विसाख, कायिकं वा चेतसिकं वा सुखं सातं वेदयितं—अयं सुखा वेदना। यं खो, आवुसो विसाख, कायिकं वा चेतसिकं वा दुक्खं असातं वेदयितं—अयं दुक्खा वेदना। यं खो, आवुसो विसाख, कायिकं वा चेतसिकं वा नेव सातं नासातं वेदयितं—अयं अदुक्खमसुखा वेदना”ति।
“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.
“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.”
“सुखा पनाय्ये, वेदना किंसुखा किंदुक्खा, दुक्खा वेदना किंसुखा किंदुक्खा, अदुक्खमसुखा वेदना किंसुखा किंदुक्खा”ति?
“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti?
“What is pleasant and what is painful in each of the three feelings?”
“सुखा खो, आवुसो विसाख, वेदना ठितिसुखा विपरिणामदुक्खा; दुक्खा वेदना ठितिदुक्खा विपरिणामसुखा; अदुक्खमसुखा वेदना ञाणसुखा अञ्ञाणदुक्खा”ति।
“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.
“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 when there is knowledge, and painful when there is ignorance.”
“सुखाय पनाय्ये, वेदनाय किं अनुसयो अनुसेति, दुक्खाय वेदनाय किं अनुसयो अनुसेति, अदुक्खमसुखाय वेदनाय किं अनुसयो अनुसेती”ति?
“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti?
“What underlying tendencies underlie each of the three feelings?”
“सुखाय खो, आवुसो विसाख, वेदनाय रागानुसयो अनुसेति, दुक्खाय वेदनाय पटिघानुसयो अनुसेति, अदुक्खमसुखाय वेदनाय अविज्जानुसयो अनुसेती”ति।
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.
“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.”
“सब्बाय नु खो, अय्ये, सुखाय वेदनाय रागानुसयो अनुसेति, सब्बाय दुक्खाय वेदनाय पटिघानुसयो अनुसेति, सब्बाय अदुक्खमसुखाय वेदनाय अविज्जानुसयो अनुसेती”ति?
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?
“Do these underlying tendencies always underlie these feelings?”
“न खो, आवुसो विसाख, सब्बाय सुखाय वेदनाय रागानुसयो अनुसेति, न सब्बाय दुक्खाय वेदनाय पटिघानुसयो अनुसेति, न सब्बाय अदुक्खमसुखाय वेदनाय अविज्जानुसयो अनुसेती”ति।
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.
“No, they do not.”
“सुखाय पनाय्ये, वेदनाय किं पहातब्बं, दुक्खाय वेदनाय किं पहातब्बं, अदुक्खमसुखाय वेदनाय किं पहातब्बन्”ति?
“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti?
“What should be given up in regard to each of these three feelings?”
“सुखाय खो, आवुसो विसाख, वेदनाय रागानुसयो पहातब्बो, दुक्खाय वेदनाय पटिघानुसयो पहातब्बो, अदुक्खमसुखाय वेदनाय अविज्जानुसयो पहातब्बो”ति।
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.
“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion 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.”
“सब्बाय नु खो, अय्ये, सुखाय वेदनाय रागानुसयो पहातब्बो, सब्बाय दुक्खाय वेदनाय पटिघानुसयो पहातब्बो, सब्बाय अदुक्खमसुखाय वेदनाय अविज्जानुसयो पहातब्बो”ति?
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?
“Should these underlying tendencies be given up regarding all instances of these feelings?”
“न खो, आवुसो विसाख, सब्बाय सुखाय वेदनाय रागानुसयो पहातब्बो, न सब्बाय दुक्खाय वेदनाय पटिघानुसयो पहातब्बो, न सब्बाय अदुक्खमसुखाय वेदनाय अविज्जानुसयो पहातब्बो। इधावुसो विसाख, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। रागं तेन पजहति, न तत्थ रागानुसयो अनुसेति। इधावुसो विसाख, भिक्खु इति पटिसञ्चिक्खति: ‘कुदास्सु नामाहं तदायतनं उपसम्पज्ज विहरिस्सामि यदरिया एतरहि आयतनं उपसम्पज्ज विहरन्तीऽति? इति अनुत्तरेसु विमोक्खेसु पिहं उपट्ठापयतो उप्पज्जति पिहाप्पच्चया दोमनस्सं। पटिघं तेन पजहति, न तत्थ पटिघानुसयो अनुसेति। इधावुसो विसाख, भिक्खु सुखस्स च पहाना, दुक्खस्स च पहाना, पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा, अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। अविज्जं तेन पजहति, न तत्थ अविज्जानुसयो अनुसेती”ति।
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti. 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. 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.
“No, not in all instances. Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, 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 bhikkhu 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 repulsion, and the underlying tendency to repulsion does not lie within that. Take a bhikkhu who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, 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.”
“सुखाय पनाय्ये, वेदनाय किं पटिभागो”ति?
“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?
“But ma’am, what is the counterpart of pleasant feeling?”
“सुखाय खो, आवुसो विसाख, वेदनाय दुक्खा वेदना पटिभागो”ति।
“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.
“Painful feeling.”
“दुक्खाय पन्नाय्ये, वेदनाय किं पटिभागो”ति?
“Dukkhāya pannāyye, vedanāya kiṁ paṭibhāgo”ti?
“What is the counterpart of painful feeling?”
“दुक्खाय खो, आवुसो विसाख, वेदनाय सुखा वेदना पटिभागो”ति।
“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.
“Pleasant feeling.”
“अदुक्खमसुखाय पनाय्ये, वेदनाय किं पटिभागो”ति?
“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?
“What is the counterpart of neutral feeling?”
“अदुक्खमसुखाय खो, आवुसो विसाख, वेदनाय अविज्जा पटिभागो”ति।
“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.
“Ignorance.”
“अविज्जाय पनाय्ये, किं पटिभागो”ति?
“Avijjāya panāyye, kiṁ paṭibhāgo”ti?
“What is the counterpart of ignorance?”
“अविज्जाय खो, आवुसो विसाख, विज्जा पटिभागो”ति।
“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti.
“Knowledge.”
“विज्जाय पनाय्ये, किं पटिभागो”ति?
“Vijjāya panāyye, kiṁ paṭibhāgo”ti?
“What is the counterpart of knowledge?”
“विज्जाय खो, आवुसो विसाख, विमुत्ति पटिभागो”ति।
“Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti.
“Freedom.”
“विमुत्तिया पनाय्ये, किं पटिभागो”ति?
“Vimuttiyā panāyye, kiṁ paṭibhāgo”ti?
“What is the counterpart of freedom?”
“विमुत्तिया खो, आवुसो विसाख, निब्बानं पटिभागो”ति।
“Vimuttiyā kho, āvuso visākha, nibbānaṁ paṭibhāgo”ti.
“Extinguishment.”
“निब्बानस्स पनाय्ये, किं पटिभागो”ति?
“Nibbānassa panāyye, kiṁ paṭibhāgo”ti?
“What is the counterpart of Nibbana?”
“अच्चयासि, आवुसो विसाख, पञ्हं, नासक्खि पञ्हानं परियन्तं गहेतुं। निब्बानोगधञ्हि, आवुसो विसाख, ब्रह्मचरियं, निब्बानपरायनं निब्बानपरियोसानं। आकङ्खमानो च त्वं, आवुसो विसाख, भगवन्तं उपसङ्कमित्वा एतमत्थं पुच्छेय्यासि, यथा च ते भगवा ब्याकरोति तथा नं धारेय्यासी”ति।
“Accayāsi, āvuso2 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.
“Your question goes too far, Visākha. You couldn’t figure out the limit of questions. For Nibbana is the culmination, destination, and end of the spiritual life. If you wish, go to the Buddha and ask him this question. You should remember it in line with his answer.”
अथ खो विसाखो उपासको धम्मदिन्नाय भिक्खुनिया भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना धम्मदिन्नं भिक्खुनिं अभिवादेत्वा पदक्खिणं कत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो विसाखो उपासको यावतको अहोसि धम्मदिन्नाय भिक्खुनिया सद्धिं कथासल्लापो तं सब्बं भगवतो आरोचेसि।
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.
And then the layman Visākha approved and agreed with what the nun Dhammadinnā said. He got up 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.
एवं वुत्ते, भगवा विसाखं उपासकं एतदवोच: “पण्डिता, विसाख, धम्मदिन्ना भिक्खुनी, महापञ्ञा, विसाख, धम्मदिन्ना भिक्खुनी। मञ्चेपि त्वं, विसाख, एतमत्थं पुच्छेय्यासि, अहम्पि तं एवमेवं ब्याकरेय्यं, यथा तं धम्मदिन्नाय भिक्खुनिया ब्याकतं। एसो चेवेतस्स अत्थो। एवञ्च नं धारेही”ति।
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 cevetassa3 attho. Evañca naṁ dhārehī”ti.
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.”
इदमवोच भगवा। अत्तमनो विसाखो उपासको भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, the layman Visākha was happy with what the Buddha said.
चूळवेदल्लसुत्तं निट्ठितं चतुत्थं।
Cūḷavedallasuttaṁ niṭṭhitaṁ catutthaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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