Thus have I heard: At one time the Lord was staying near Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Then the layfollower Visākha approached the nun Dhammadinnā; having approached, having greeted the nun Dhammadinnā, he sat down at a respectful distance. As he was sitting down at a respectful distance, the lay follower Visākha spoke thus to the nun Dhammadinnā:

“Lady, it is said, ‘Own body, own body.’ Now, lady, what is called ‘own body’ by the Lord?” “Friend Visākha, these five groups of grasping are called ‘own body’ by the Lord, that is to say, the group of grasping after material shape, the group of grasping after feeling, the group of grasping after perception, the group of grasping after the habitual tendencies, the group of grasping after consciousness. These five groups of grasping, friend Visākha, are called ‘own body’ by the Lord.”

“It is good, lady,” and the lay follower Visākha, having rejoiced in what the nun Dhammadinnā had said, having thanked her, asked the nun Dhammadinnā a further question: “Lady, it is said, ‘The uprising of own body, the uprising of own body.’ Now, lady, what is called ‘the uprising of own body’ by the Lord?” “Whatever, friend Visākha, is the craving connected with again-becoming, accompanied by delight and attachment, finding delight in this and that, namely the craving for sense-pleasures, the craving for becoming, the craving for annihilation, this, friend Visākha, is called ‘the uprising of own body’ by the Lord.”

“Lady, it is said, ‘The stopping of own body, the stopping of own body.’ Now, lady, what is called ‘stopping of own body’ by the Lord?” “Whatever, friend Visākha, is the stopping, with no attachment remaining, of that self-same craving, the giving up of it, the renunciation of it, the release from it, the doing away with it, this, friend Visākha, is called ‘The stopping of own body’ by the Lord.”

“Lady, it is said, ‘The course leading to the stopping of own body, the course leading to the stopping of own body.’ Now, lady, what is called ‘the course leading to the stopping of own body’ by the Lord?” “This ariyan eightfold Way itself, friend Visākha, is called ‘the course leading to the stopping of own body’ by the Lord, that is to say perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.”

“Do those five groups of grasping, lady, (comprise) the whole of grasping? Or is there a grasping apart from the five groups of grasping?” “No, friend Visākha, these five groups of grasping (comprise) the whole of grasping, and there is no grasping apart from the five groups of grasping. Whatever, friend Visākha, is the attachment and desire for the five groups of grasping, that is grasping after them.”

“But how, lady, does there come to be (wrong) view as to own body?” “In this case, friend Visākha, an uninstructed average person, taking no count of the pure ones, not skilled in the Dhamma of the pure ones, untrained in the Dhamma of the pure ones, taking no count of the true men, not skilled in the Dhamma of the true men, untrained in the Dhamma of the true men, regards material shape as self or self as having material shape or material shape as in self or self as in material shape; he regards feeling as self or self as having feeling or feeling as in self or self as in feeling; he regards perception as self or self as having perception or perception as in self or self as in perception; he regards the habitual tendencies as self or self as having habitual tendencies or habitual tendencies as in self or self as in habitual tendencies; he regards consciousness, as self or self as having consciousness or consciousness as in self or self as in consciousness. Thus, friend Visākha, does there come to be (wrong) view as to own body.”

“But how, lady, does there not come to be (wrong) view as to own body?” “In this case, friend Visākha, an instructed disciple of the pure ones, taking count of the pure ones, skilled in the Dhamma of the pure ones, well trained in the Dhamma of the pure ones, taking count of the true men, skilled in the Dhamma of the true men, well trained in the Dhamma of the true men, does not regard material shape as self nor self as having material shape nor material shape as in self nor self as in material shape; he does not regard feeling as self nor self as having feeling nor feeling as in self nor self as in feeling; he does not regard perception as self nor self as having perception nor perception as in self nor self as in perception; he does not regard the habitual tendencies as self nor self as having habitual tendencies nor habitual tendencies as in self nor self as in habitual tendencies; he does not regard consciousness as self nor self as having consciousness nor consciousness as in self nor self as in consciousness. Thus, friend Visākha, does there not come to be (wrong) view as to own body.”

“But what, lady, is the ariyan eightfold Way?” “This, friend Visākha, is the ariyan eightfold Way, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.” “But, lady, is the ariyan eightfold Way composite or in-composite?” “The ariyan eightfold Way, friend Visākha, is composite.”

“Now, lady, are the three classes arranged in accordance with the ariyan eightfold Way or is the ariyan eightfold Way arranged in accordance with the three classes?” “Friend Visākha, the three classes are not arranged in accordance with the ariyan eightfold Way, but the ariyan eightfold Way is arranged in accordance with the three classes. Whatever, friend Visākha, is perfect speech and whatever is perfect action and whatever is perfect way of living, these things are arranged in the class of Moral Habit. And whatever is perfect endeavour and whatever is perfect mindfulness and whatever is perfect concentration, these things are arranged in the class of Concentration. And whatever is perfect view and whatever is perfect thought, these things are arranged in the class of Intuitive Wisdom.”

“And what, lady, is concentration, what are the distinguishing marks of concentration, what are the requisites for concentration, what is the development of concentration?” “Whatever, friend Visākha, is one-pointedness of mind, this is concentration; the four arousings of mindfulness are the distinguishing marks of concentration; the four right efforts are the requisites for concentration; whatever is the practice, the development, the increase of these very things, this is herein the development of concentration.”

“And how many activities are there, lady?” “There are these three activities, friend Visākha: activities of body, activities of speech, activities of mind.”

“And what, lady, is activity of body, what activity of speech, what activity of mind?” “In-breathing and out-breathing, friend Visākha, is activity of body; initial thought and discursive thought is activity of speech; perception and feeling is activity of mind.”

“But why, lady, is in-breathing and out-breathing activity of body, why is initial thought and discursive thought activity of speech, why is perception and why is feeling activity of mind?” “In-breathing and out-breathing, friend Visākha, these are bodily things dependent on the body, therefore in-breathing and out-breathing is activity of body. Having first had initial thought and discursive thought, one subsequently utters a speech, therefore initial and discursive thought is activity of speech. Perception and feeling, these are mental things, dependent on mind, therefore perception and feeling is (each) activity of mind.”

“And how, lady, does there come to be the attainment of the stopping of perception and feeling?” “Friend Visākha, it does not occur to a monk who is attaining the stopping of perception and feeling: ‘I will attain the stopping of perception and feeling,’ or ‘I am attaining the stopping of perception and feeling,’ or ‘I have attained the stopping of perception and feeling.’ For, his mind has been previously so developed in that way that it leads him on to the state of being such.”

“But, lady, when a monk is attaining the stopping of perception and feeling, what things are stopped first: activity of body or activity of speech or activity of mind?” “Friend Visākha, when a monk is attaining the stopping of perception and feeling, activity of speech is stopped first, then activity of body, then activity of mind.”

“And how, lady, does there come to be emergence from the attainment of the stopping of perception and feeling?” “Friend Visākha, it does not occur to a monk who is emerging from the attainment of the stopping of perception and feeling: ‘I will emerge from the attainment of the stopping of perception and feeling, or ‘I am emerging from the attainment of the stopping of perception and feeling, or I have emerged from the attainment of the stopping of perception and feeling.’ For his mind has been previously so developed in that way that it leads him on to the state of being such.”

“But, lady, when a monk is emerging from the attainment of the stopping of perception and feeling, what things arise first: activity of body or activity of speech or activity of mind? “Friend Visākha, when a monk is emerging from the attainment of the stopping of perception and feeling, activity of mind arises first, then activity of body, then activity of speech.”

“Lady, how many impingements assail a monk who has emerged from the attainment of the stopping of perception and feeling?” “Friend Visākha, when a monk has emerged from the attainment of the stopping of perception and feeling three impingements assail him: impingement that is void, impingement that is signless, impingement that is undirected.”

“When, lady, the mind of a monk has emerged from the attainment of the stopping of perception and feeling, towards what does his mind tend, slide and gravitate?” “Friend Visākha, the mind of a monk who has emerged from the attainment of the stopping of perception and feeling tends, slides and gravitates towards aloofness.”

“How many feelings are there, lady?” “There are these three feelings, friend Visākha: Feeling that is pleasant, feeling that is painful, feeling that is neither painful nor pleasant.”

“And what, lady, is feeling that is pleasant, what feeling that is painful, what feeling that is neither painful nor pleasant?” “That, friend Visākha, which is experienced, whether by body or mind, and is pleasant and agreeable, this is a pleasant feeling. That, friend Visākha, which is experienced, whether by body or mind, and is painful and disagreeable, this is a painful feeling. That, friend Visākha, which is experienced, whether by body or mind, and is neither agreeable nor disagreeable, this is a feeling that is neither painful nor pleasant.”

“But, lady, how is pleasant feeling pleasant, how painful? How is painful feeling painful, how pleasant? How is neutral feeling pleasant, how painful?” “Friend Visākha, pleasant feeling is that where pleasantness is lasting, pain variable; painful feeling is that where pain is lasting, pleasantness variable; neutral feeling is pleasant as to knowing, painful as to not knowing.”

“But, lady, what tendency lies latent in pleasant feeling, what tendency lies latent in painful feeling, what tendency lies latent in neutral feeling?” “Friend Visākha, a tendency to attachment lies latent in pleasant feeling; a tendency to repugnance lies latent in painful feeling; a tendency to ignorance lies latent in a neutral feeling.”

“But, lady, does a tendency to attachment lie latent in all pleasant feeling? Does a tendency to repugnance lie latent in all painful feeling? Does a tendency to ignorance lie latent in all neutral feeling?” “Friend Visākha, a tendency to attachment does not lie latent in all pleasant feeling, a tendency to repugnance does not lie latent in all painful feeling, a tendency to ignorance does not lie latent in all neutral feeling.”

“But, lady, what is to be got rid of in pleasant feeling? What is to be got rid of in painful feeling? What is to be got rid of in neutral feeling?” “A tendency to attachment, friend Visākha, is to be got rid of in pleasant feeling; a tendency to repugnance is to be got rid of in painful feeling; a tendency to ignorance is to be got rid of in neutral feeling.”

“But, lady, is a tendency to attachment to be got rid of from every pleasant feeling? Is a tendency to repugnance to be got rid of from every painful feeling? Is a tendency to ignorance to be got rid of from every neutral feeling?” “No, friend Visākha, a tendency to attachment is not to be got rid of from every pleasant feeling, a tendency to repugnance is not to be got rid of from every painful feeling, a tendency to ignorance is not to be got rid of from every neutral feeling. In this case, friend Visākha, a monk, aloof from pleasures of the senses, aloof from unskilled states of mind, enters on and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. It is by this means that he gets rid of attachment, no tendency to attachment lies latent there. In this case, friend Visākha, a monk reflects thus: ‘Surely I, entering on it, will abide in that plane which the ariyans, entering on, are now abiding in.’ From setting up a yearning for the incomparable Deliverances there arises, as a result of the yearning, distress; it is by this means that he gets rid of repugnance, no tendency to repugnance lies latent there. In this case, friend Visākha, a monk, by getting rid of joy, and by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy and which is entirely purified by equanimity and mindfulness. It is by this means that he gets rid of ignorance, no tendency to ignorance lies latent there.”

“But, lady, what is the counterpart of pleasant feeling?” “Friend Visākha, the counterpart of pleasant feeling is painful feeling.”

“And what, lady, is the counterpart of painful feeling?” “Friend, Visākha, the counterpart of painful feeling is pleasant feeling.”

“And what, lady, is the counterpart of neutral feeling?” “Ignorance, friend Visākha, is the counterpart of neutral feeling.”

“And what, lady, is the counterpart of ignorance?” “Knowledge, friend Visākha, is the counterpart of ignorance.”

“And what, lady, is the counterpart of knowledge?” “Freedom, friend Visākha, is the counterpart of knowledge.”

“And what, lady, is the counterpart of freedom?” “Nibbāna, friend Visākha, is the counterpart of freedom.”

“And what, lady, is the counterpart of nibbāna?” “This question goes too far, friend Visākha, it is beyond the compass of an answer. Friend Visākha, the Brahma-faring is for immergence in nibbāna, for going beyond to nibbāna, for culminating in nibbāna. Friend Visākha, if you so desire, having drawn near the Lord, ask him about this matter. As the Lord explains, so will you remember.”

Then the layfollower Visākha, having rejoiced in what the nun Dhammadinnā had said, having thanked her, rising from his seat, having greeted her, keeping his right side towards her, drew near the Lord; having drawn near, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the layfollower Visākha told the Lord the whole of the conversation he had had with the nun Dhammadinnā. When he had been told, the Lord spoke thus to the layfollower Visākha: “Clever, Visākha, is the nun Dhammadinnā, of great wisdom, Visākha, is the nun Dhammadinnā. If you had asked me, Visākha, about this matter, I too would have answered exactly as the nun Dhammadinnā answered; and this is indeed the meaning of that; thus do you remember it.”

Thus spoke the Lord. Delighted, the layfollower Visākha rejoiced in what the Lord had said.

Lesser Discourse of the Miscellany: The Fourth

Introduction

Thus I heard: At one time the Gracious One was living near Rājagaha at the Squirrel’s Feeding Place in Bamboo Wood.

The devotee Visākha approached the nun Dhammadinnā, and after approaching and worshipping the nun Dhammadinnā, he sat on one side. While sitting on one side the devotee Visākha said this to the nun Dhammadinnā:

Q1. Embodiment

“ ‘Embodiment, embodiment,’ is said, Noble Lady. What, Noble Lady, is said to be embodiment by the Gracious One?”

“These five constituents (of mind and body) that provide fuel for attachment, friend Visākha, are said to be embodiment by the Gracious One, as follows:

the form constituent that provides fuel for attachment, the feelings constituent that provides fuel for attachment, the perceptions constituent that provides fuel for attachment, the (mental) processes constituent that provides fuel for attachment, the consciousness constituent that provides fuel for attachment.

These are the five constituents (of mind and body) that provide fuel for attachment, friend Visākha, that are said to be embodiment by the Gracious One.”

“Well said, Noble Lady,” said the devotee Visākha, and after greatly rejoicing and gladly receiving this word of the nun Dhammadinnā, he asked a further question to the nun Dhammadinnā:

Q2. Arising of Embodiment

“ ‘The arising of embodiment, the arising of embodiment,’ is said, Noble Lady. What, Noble Lady, is said to be the arising of embodiment by the Gracious One?”

“It is that craving which leads to continuation in existence, friend Visākha, which is connected with enjoyment and passion, greatly enjoying this and that, as follows: craving for sense pleasures craving for continuation craving for discontinuation.

This, friend Visākha, is said to be the arising of embodiment by the Gracious One.

Q3. Cessation of Embodiment

“ ‘The cessation of embodiment, the cessation of embodiment,’ is said, Noble Lady. What, Noble Lady, is said to be the cessation of embodiment by the Gracious One?”

“It is the complete fading away and cessation without remainder of that craving, friend Visākha, liberation, letting go, release and non-adherence.

This, friend Visākha, is said to be the cessation of embodiment by the Gracious One.”

Q4. The Path Leading to the Cessation of Embodiment

“ ‘The path leading to the cessation of embodiment, the path leading to the cessation of embodiment,’ is said, Noble Lady. What, Noble Lady, is said to be the path leading to the cessation of embodiment by the Gracious One?”

“It is this noble path with eight factors, friend Visākha, as follows: right view, right thought, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration.”

Q5. Attachment and the Five Constituents

“Is this attachment, Noble Lady, (the same as) these five constituents (of mind and body) that provide fuel for attachment, or is attachment different from the five constituents (of mind and body) that provide fuel for attachment?”

“This attachment, friend Visākha, is not (the same as) these five constituents (of mind and body) that provide fuel for attachment, nor is attachment different from the five constituents (of mind and body) that provide fuel for attachment. But whatever desire and passion there is for the five constituents (of mind and body) that provide fuel for attachment, that is the attachment right there.”

Q6. Embodiment View

“But what, Noble Lady, is embodiment view?”

“Here, friend Visākha, an unlearned worldling, one who doesn’t meet the Noble Ones, who is unskilled in the Noble Dhamma, untrained in the Noble Dhamma, one who doesn’t meet Good People, who is unskilled in the Good People’s Dhamma, untrained in the Good People’s Dhamma, views bodily form as self, or self as endowed with bodily form, or bodily form as in self, or self as in bodily form.

Views feeling as self, or self as endowed with feeling, or feeling as in self, or self as in feeling.

Views perception as self, or self as endowed with perception, or perception as in self, or self as in perception.

Views (volitional) processes as self, or self as endowed with (volitional) processes, or (volitional) processes as in self, or self as in (volitional) processes.

Views consciousness as self, or self as endowed with consciousness, or consciousness as in self, or self as in consciousness.

This, friend Visākha, is embodiment view.”

Q7. No Embodiment View

“But how, Noble Lady, is there no embodiment view?”

“Here, friend Visākha, a learned noble disciple, one who meets the Noble Ones, who is skilled in the Noble Dhamma, trained in the Noble Dhamma, one who meets Good People, who is skilled in the Good People’s Dhamma, trained in the Good People’s Dhamma, doesn’t view bodily form as self, or self as endowed with bodily form, or bodily form as in self, or self as in bodily form.

Doesn’t view feeling as self, or self as endowed with feeling, or feeling as in self, or self as in feeling.

Doesn’t view perception as self, or self as endowed with perception, or perception as in self, or self as in perception.

Doesn’t view (volitional) processes as self, or self as endowed with (volitional) processes, or (volitional) processes as in self, or self as in (volitional) processes.

Doesn’t view consciousness as self, or self as endowed with consciousness, or consciousness as in self, or self as in consciousness.

Thus, friend Visākha, there is no embodiment view.”

Q8. Eightfold Noble Path

“But what, Noble Lady, is the Eightfold Noble Path?”

“It is this noble path with eight factors, friend Visākha, as follows: right view, right thought, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration.”

Q9. Path Conditioned

“But is the eightfold Noble Path, Noble Lady, conditioned or unconditioned?” “The eightfold Noble Path, friend Visākha, is conditioned.”

Q10. Constituents of the Path

“Are the three constituents comprised within the eightfold Noble Path, Noble Lady, or is the eightfold Noble Path comprised within the three constituents?”

“The three constituents are not comprised within the eightfold Noble Path, friend Visākha, but the eightfold Noble Path is comprised within the three constituents.

Whatever is right speech, friend Visākha, and whatever is right action, and whatever is right livelihood, these things are comprised within the virtue constituent.

Whatever is right endeavour, and whatever is right mindfulness, and whatever is right concentration, these things are comprised within the concentration constituent.

Whatever is right view, and whatever is right thought, these things are comprised within the wisdom constituent.

Q11. Concentration

“But what, Noble Lady, is concentration, what are the causes of concentration, what are the accessories to concentration, what is the development of concentration?”

“Whatever is one-pointedness of mind, friend Visākha, that is concentration, the four ways of attending to mindfulness are the causes of concentration, the four right endeavours are the accessories to concentration, whatever repetition of these things there is, their development, being made much of, this is the development of concentration herein.”

Q12. Processes

“But what, Noble Lady, are the processes?” “There are these three processes, friend Visākha: the bodily process, the speech process, the mental process.”

Q13. Processes Definitions

“But what, Noble Lady, is bodily process, what is speech process, what is mental process?”

“In-breathing and out-breathing, friend Visākha, is bodily process, thinking and reflection is speech process, perception and feeling is mental process.”

Q14. Explanation of Definitions

“But why is in-breathing and out-breathing, Noble Lady, bodily process, why is thinking and reflection speech process, why is perception and feeling mental process?”

“In-breathing and out-breathing, friend Visākha, are bodily, these things are bound up with the body, therefore in-breathing and out-breathing is a bodily process.

Having thought and reflected beforehand, friend Visākha, he afterwards breaks forth with a word, therefore thinking and reflection is a speech process.

Perception and feeling are mental factors, these things are bound up with the mind, therefore perception and feeling are mental processes.”

Q15. The Attainment of Cessation

“But how, Noble Lady, is the cessation of perception and feeling attained?”

“A monastic who is attaining the cessation of perception and feeling, friend Visākha, does not think: ‘I will attain the cessation of perception and feeling,’ or ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling.’ But previously his mind has been developed so that it leads to that state.”

Q16. Processes that Cease First during Cessation

“But for a monastic who has attained the cessation of perception and feeling, Noble Lady, which things cease first: bodily process, or speech process, or mental process?”

“For a monastic who is attaining the cessation of perception and feeling, friend Visākha, first speech process ceases, then bodily process ceases, then mental process ceases.”

Q17. The Emergence from Cessation

“But what, Noble Lady, is the emergence from the cessation of perception and feeling?”

“A monastic who is emerging from the cessation of perception and feeling, friend Visākha, 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,’ But previously his mind has been developed so that it leads to that state.”

Q18. Processes that Arise First during Emergence

“But for a monastic who has emerged from the cessation of perception and feeling, Noble Lady, which things arise first: bodily process, or speech process, or mental process?”

“For a monastic who is emerging from the cessation of perception and feeling, friend Visākha, first mental process arises, then bodily process arises, then speech process arises.”

Q19. Contacts after Emergence

“Having emerged from the cessation of perception and feeling, Noble Lady, how many contacts touch that monastic?”

“Having emerged from the cessation of perception and feeling, friend Visākha, three contacts touch that monastic: emptiness contact, desirelessness contact, signlessness contact.”

Q20. Inclination after Emergence

“For a monastic who has emerged from the cessation of perception and feeling, Noble Lady, what does his mind incline towards, what does it slope towards, what does it slant towards?”

“For a monastic who has emerged from the cessation of perception and feeling, friend Visākha, his mind inclines towards seclusion, it slopes towards seclusion, it slants towards seclusion.”

Q21. Number of Feelings

“But how many feelings are there, Noble Lady?”

“There are three feelings, friend Visākha: pleasant feeling, unpleasant feeling, and neither-unpleasant-nor-pleasant feeling.”

Q22. Types of Feelings

“But what, Noble Lady, is pleasant feeling, what is unpleasant feeling, what is neither-unpleasant-nor-pleasant feeling?”

“Whatever, friend Visākha, is bodily or mentally pleasant and agreeable feeling: that is pleasant feeling. Whatever, friend Visākha, is bodily or mentally unpleasant and disagreeable feeling: that is unpleasant feeling. Whatever, friend Visākha, is bodily or mentally neither agreeable nor disagreeable feeling: that is neither-unpleasant-nor-pleasant feeling.”

Q22. Definition of Feelings

“But regarding pleasant feeling, Noble Lady: what is pleasant, what is unpleasant, regarding unpleasant feeling: what is pleasant, what is unpleasant, regarding neither-unpleasant-nor-pleasant feeling: what is pleasant, what is unpleasant?”

“Pleasant feeling, friend Visākha, is pleasant when it persists, unpleasant when it changes, unpleasant feeling is unpleasant when it persists, pleasant when it changes, neither-unpleasant-nor-pleasant feeling is pleasant when known, and unpleasant when unknown.”

Q23. Tendencies underlying Feelings

“But for pleasant feeling, Noble Lady, what tendency underlies it, for unpleasant feeling what tendency underlies it, for neither-unpleasant-nor-pleasant feeling what tendency underlies it?”

“For pleasant feeling, friend Visākha, the tendency to passion underlies it, for unpleasant feeling the tendency to repulsion underlies it, for neither-unpleasant-nor-pleasant feeling ignorance underlies it.”

Q24. Range of Tendencies

“But for all pleasant feeling, Noble Lady, does the tendency to passion underlie it, for all unpleasant feeling does the tendency to repulsion underlie it, for all neither-unpleasant-nor-pleasant feeling does the tendency to ignorance underlie it?”

“Not for all pleasant feeling, friend Visākha, does the tendency to passion underlie it, not for all unpleasant feeling does the tendency to repulsion underlie it, not for all neither-unpleasant-nor-pleasant feeling does the tendency to ignorance underlie it.”

Q25. Abandonment of Tendencies

“But for all pleasant feeling, Noble Lady, what should be abandoned, for all unpleasant feeling what should be abandoned, for all neither-unpleasant-nor-pleasant feeling what should be abandoned?”

“For pleasant feeling, friend Visākha, the tendency to passion should be abandoned, for unpleasant feeling the tendency to repulsion should be abandoned, for neither-unpleasant-nor-pleasant feeling the tendency to ignorance should be abandoned.”

Q26. Necessity of Abandonment

“But for all pleasant feeling, Noble Lady, (is there) a tendency to passion that should be abandoned, for all unpleasant feeling (is there) a tendency to repulsion that should be abandoned, for all neither-unpleasant-nor-pleasant feeling (is there) a tendency to ignorance that should be abandoned?”

“Not for all pleasant feeling, friend Visākha, (is there) a tendency to passion that should be abandoned, not for all unpleasant feeling (is there) a tendency to repulsion that should be abandoned, not for all neither-unpleasant-nor-pleasant feeling (is there) a tendency to ignorance that should be abandoned.

Here, friend Visākha, a monastic, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, dwells having attained the first absorption. On that basis passion is abandoned, and herein there is no more underlying tendency to passion.

Here, friend Visākha, a monastic considers thus: ‘When will I dwell having attained that sphere that the Noble Ones now dwell in having attained that sphere?’ Thus a longing to give attendance towards that unsurpassed freedom arises and with longing as condition sorrow (arises). On that basis repulsion is abandoned, and herein there is no more underlying tendency to repulsion.

Here, friend Visākha, a monastic, having given up pleasure, given up pain, and with the previous disappearence of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, dwells having attained the fourth absorption. On that basis ignorance is abandoned, and herein there is no more underlying tendency to ignorance.”

Q27. Complement of Unpleasant Feeling

“But for pleasant feeling, Noble Lady, what is the complement?” “For pleasant feeling, friend Visākha, the complement is unpleasant feeling.”

Q28. Complement of Pleasant Feeling

“But for unpleasant feeling, Noble Lady, what is the complement?” “For unpleasant feeling, friend Visākha, the complement is pleasant feeling.”

Q29. Complement of Neither-Unpleasant-nor-Pleasant Feeling

“But for neither-unpleasant-nor-pleasant feeling, Noble Lady, what is the complement?”

“For neither-unpleasant-nor-pleasant feeling, friend Visākha, the complement is ignorance.”

Q30. Complement of Ignorance

“But for ignorance, Noble Lady, what is the complement?”

“For ignorance, friend Visākha, the complement is understanding.”

Q31. Complement of Understanding

“But for understanding, Noble Lady, what is the complement?”

“For understanding, friend Visākha, the complement is freedom.”

Q32. Complement of Freedom

“But for freedom, Noble Lady, what is the complement?”

“For freedom, friend Visākha, the complement is Nibbāna.”

Q33. Complement of Nibbāna

“But for Nibbāna, Noble Lady, what is the complement?”

“You are not able to grasp, friend Visākha, answers to questions that are beyond your limits, like immersion in Nibbāna, friend Visākha, the spiritual life that ends in Nibbāna, that conclusion in Nibbāna.

Desiring this, friend Visākha, approach the Gracious One and you can ask him about this matter, and just as the Gracious One explains, so you should bear it in mind.”

Interview with the Gracious One

Then the devotee Visākha, after greatly rejoicing and gladly receiving this word of the nun Dhammadinnā, having worshipped and circumambulated the nun Dhammadinnā, approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side the devotee Visākha related the whole conversation he had had with the nun Dhammadinnā to the Gracious One.

That being said, the Gracious One said this to the devotee Visākha: “Wise, Visākha, is the nun Dhammadinnā, having great wisdom, Visākha, is the nun Dhammadinnā, if you were to ask me, Visākha, the same matter, I would answer it in the same way, in the way the nun Dhammadinnā has answered, for this is indeed the meaning, and so should you bear it in mind.”

The Gracious One said this, and the devotee Visākha was uplifted and greatly rejoiced in what was said by the Gracious One.

The Small Discourse giving an Elaboration is Finished

Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, at the Squirrel Feeding Area. Then the lay disciple Visākha approached Dhammadinnā Bhikkhunī¹; after approaching and venerating Dhammadinnā Bhikkhunī, he sat to one side.

Self-Identity

When he was seated to one side, Visākha said to Dhammadinnā Bhikkhunī, “Noble Lady, it is said ‘self-identity, self-identity.’ Noble Lady, what is called ‘self-identity’ by the Blessed One?”

“Sir Visākha, these five aggregates affected by clinging are called ‘self-identity’ by the Blessed One: the body-aggregate affected by clinging; the feeling-aggregate affected by clinging; the recognition-aggregate affected by clinging; the thought-aggregate affected by clinging; the consciousness-aggregate affected by clinging. Sir Visākha, these five aggregates affected by clinging are called ‘self-identity’ by the Blessed One.”

“Excellent, Noble Lady!” After delighting and rejoicing in Dhammadinnā Bhikkhunī‘s statement, Visākha asked another question: “Noble Lady, it is said ‘the origin of self-identity, the origin of self-identity.’ Noble Lady, what is called ‘the origin of self-identity’ by the Blessed One?”

“Sir Visākha, there is craving, which produces further existence, is accompanied by delight and passion, and seeks delight in various places; namely, craving for sensuality, craving for existence, and craving for non-existence. Sir Visākha, this is called ‘the origin of self-identity’ by the Blessed One.”

“Noble Lady, it is said ‘the cessation of self-identity, the cessation of self-identity.’ Noble Lady, what is called ‘the cessation of self-identity’ by the Blessed One?”

“Sir Visākha, the remainderless cessation of that craving through dispassion; giving it up, relinquishing it, releasing it, and being detached from it – Sir Visākha, this is called ‘the cessation of self-identity’ by the Blessed One.”

“Noble Lady, it is said ‘the path of practice which leads to the cessation of self-identity, the path of practice which leads to the cessation of self-identity.’ Noble Lady, what is called ‘the path of practice which leads to the cessation of self-identity’ by the Blessed One?”

“Sir Visākha, this very Noble Eightfold Path has been called ‘the path of practice which leads to the cessation of self-identity’ by the Blessed One; namely, right perspective, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

“Noble Lady, is that craving identical with the five aggregates, or is craving separate from the five aggregates?”

“Sir Visākha, that craving is not identical with the five aggregates, and it is also not separate from the five aggregates. Sir Visākha, the interest and passion as regards the five aggregates is the clinging there.”

“Noble Lady, how is there belief in self-identity²?”

“Here, Sir Visākha, an uneducated commoner – one who does not see noble beings, has not mastered the teachings of noble beings, is undisciplined in the teachings of noble beings, does not see good people, has not mastered the teachings of good people, and is undisciplined in the teachings of good people – regards the body as his self, or the body as owned by his self, or the body as contained within his self, or his self as contained within the body. He regards feeling as his self… regards recognition as his self… regards thoughts as his self… regards consciousness as his self, or consciousness as owned by his self, or consciousness as contained within his self, or his self as contained within consciousness. Sir Visākha, it is in this way that there is belief in self-identity.”

“Noble Lady, how is there no belief in self-identity?”

“Here, Sir Visākha, an educated disciple of noble beings– one who sees noble beings, has mastered the teachings of noble beings, is well-disciplined in the teachings of noble beings, sees good people, has mastered the teachings of good people, and is well-disciplined in the teachings of good people – does not regard the body as his self, does not regard the body as owned by his self, does not regard the body as contained within his self, and does not regard his self as contained within the body. He does not regard feeling as his self… does not regard recognition as his self… does not regard thoughts as his self… does not regard consciousness as his self, does not regard consciousness as owned by his self, does not regard consciousness as contained within his self, and does not regard his self as contained within consciousness. Sir Visākha, it is in this way that there is no belief in self-identity.”

The Noble Eightfold Path

“Noble Lady, what is the Noble Eightfold Path?”

“Sir Visākha, it is this very Noble Eightfold Path; namely, right perspective, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

“Noble Lady, is the Noble Eightfold Path conditional or non-conditional?”

“Sir Visākha, the Noble Eightfold Path is conditional.”

“Noble Lady, is the Noble Eightfold Path included in the Three Aggregates³, or are the Three Aggregates included in the Noble Eightfold Path?”

“Sir Visākha, the Noble Eightfold Path is not included in the Three Aggregates. The Three Aggregates are included in the Noble Eightfold Path. Sir Visākha, right speech, right action, and right livelihood are included in the virtue-aggregate. Right effort, right mindfulness, and right concentration are included in the concentration-aggregate. Right perspective and right attitude are included in the wisdom-aggregate.”

“Noble Lady, what is concentration, what are the objects of concentration, what phenomena are the supports of concentration, and what is the development of concentration?”⁴

“Sir Visākha, mental focus⁵ is concentration. The Four Establishments of Mindfulness⁶ are the objects of concentration. The Four Right Exertions are the supports of concentration. Practicing, developing, and repeating these is the development of concentration.”

The Three Formations

“Noble Lady, how many kinds of activity are there?”

“Sir Visākha, there are these three kinds of activity: physical activity, verbal activity, and mental activity.”

“Noble Lady, what is physical activity? What is verbal activity? What is mental activity?”

“Sir Visākha, breathing in and out is physical activity, thought and consideration is verbal activity, recognition and feeling is mental activity.”

“Noble Lady, why is breathing in and out physical activity? Why is thought and examination verbal activity? Why is recognition and feeling mental activity?”

“Sir Visākha, breathing in and breathing out are bodily phenomena bound to the body; therefore breathing in and out is physical activity. Previously one thinks and considers, and afterwards one breaks into speech; therefore thought and examination is verbal activity. Recognition and feeling are mental phenomena bound to the mind; therefore recognition and feeling is mental activity.”

Cessation of Recognition and Feeling

“Noble Lady, how is there the attainment of the cessation of recognition and feeling⁷?”

“Sir Visākha, when a monk is attaining the cessation of recognition and feeling, it does not occur to him ‘I will attain the cessation of recognition and feeling,’ or ‘I am attaining the cessation of recognition and feeling,’ or ‘I have attained the cessation of recognition and feeling.’ Rather it is the prior development of his mind that guides it to that state.”

“Noble Lady, when a monk is attaining the cessation of recognition and feeling, what phenomena cease first: the body-formation, the speech-formation, or the mind-formation?”

“Sir Visākha, when a monk is attaining the cessation of recognition and feeling, the speech-formation ceases first, then the body-formation, then the mind-formation.”

“Noble Lady, how is there emergence from the cessation of recognition and feeling?”

“Sir Visākha, when a monk is emerging from the cessation of recognition and feeling, it does not occur to him ‘I will emerge from the cessation of recognition and feeling,’ or ‘I am emerging from the cessation of recognition and feeling,’ or ‘I have emerged from the cessation of recognition and feeling.’ Rather it is the prior development of his mind that guides it to that state.”

“Noble Lady, when a monk is emerging from the cessation of recognition and feeling, what phenomena arise first: the body-formation, the speech-formation, or the mind-formation?”

“Sir Visākha, when a monk is emerging from the cessation of recognition and feeling, the mind-formation arises first, then the body-formation, then the speech-formation.”

“Noble Lady, when a monk has emerged from the cessation of recognition and feeling, how many kinds of contact touch him?”

“Sir Visākha, when a monk has emerged from the cessation of recognition and feeling, three kinds of contact touch him: emptiness contact, objectless contact, and undirected contact.”

“Noble Lady, when a monk has emerged from the cessation of recognition and feeling, what does his mind tend, lean, and incline towards?”

“Sir Visākha, when a monk has emerged from the cessation of recognition and feeling, his mind tends towards seclusion, leans towards seclusion, inclines towards seclusion.”

Feelings

“Noble Lady, how many kinds of feeling are there?”

“Sir Visākha, there are three kinds of feeling: pleasant feeling, unpleasant feeling, and neutral⁸ feeling.”

“Noble Lady, what is pleasant feeling? What is unpleasant feeling? What is neutral feeling?”

“Sir Visākha, anything, physical or mental, that is felt as pleasant and agreeable is ‘pleasant feeling.’ Anything, physical or mental, that is felt as unpleasant and disagreeable is ‘unpleasant feeling.’ Anything, physical or mental, that is felt as neither agreeable nor disagreeable is ‘neutral feeling.’”

“Noble Lady, in regard to pleasant feeling, what is pleasant and what is unpleasant? In regard to unpleasant feeling, what is pleasant and what is unpleasant? In regard to neutral feeling, what is pleasant and what is unpleasant?”

“Sir Visākha, a pleasant feeling is pleasant when it is stable and unpleasant when it changes. An unpleasant feeling is unpleasant when it is stable and pleasant when it changes. A neutral feeling is pleasant when there is knowledge and unpleasant when there is no knowledge.”

“Noble Lady, what tendency accompanies a pleasant feeling? What tendency accompanies an unpleasant feeling? What tendency accompanies a neutral feeling?”

“Sir Visākha, the tendency towards lust accompanies a pleasant feeling. The tendency towards aversion accompanies an unpleasant feeling. The tendency towards ignorance accompanies a neutral feeling.”

“Noble Lady, does the tendency towards lust accompany all pleasant feelings? Does the tendency towards aversion accompany all unpleasant feelings? Does the tendency towards ignorance accompany all neutral feelings?”

“Sir Visākha, the tendency towards lust does not accompany all pleasant feelings. The tendency towards aversion does not accompany all unpleasant feelings. The tendency towards ignorance does not accompany all neutral feelings.”

“Noble Lady, what should be abandoned in regard to a pleasant feeling? What should be abandoned in regard to an unpleasant feeling? What should be abandoned in regard to a neutral feeling?”

“Sir Visākha, lust should be abandoned in regard to a pleasant feeling. Aversion should be abandoned in regard to an unpleasant feeling. Ignorance should be abandoned in regard to a neutral feeling.”

“Noble Lady, does lust need to be abandoned in regard to all pleasant feelings? Does aversion need to be abandoned in regard to all unpleasant feelings? Does ignorance need to be abandoned in regard to all neutral feelings?”

“Sir Visākha, lust does not need to be abandoned in regard to all pleasant feelings. Aversion does not need to be abandoned in regard to all unpleasant feelings. Ignorance does not need to be abandoned in regard to all neutral feelings.

“Sir Visākha, in this case, a monk who is secluded from sensuality and from unwholesome phenomena attains and remains in the first Jhāna, which has thought and consideration, and the rapture and happiness produced by seclusion. By means of that lust is abandoned⁹; the tendency towards lust does not accompany that.

“Sir Visākha, in this case, a monk reflects in this way: ‘When will I attain and remain in that state of being which the noble ones have attained and now remain in?’¹⁰ With the establishment of longing for unsurpassed liberation, dejection arises on account of that longing. By means of that aversion is abandoned; the tendency towards aversion does not accompany that.

“Sir Visākha, in this case, with the abandoning of pleasure, the abandoning of pain, and the previous disappearance of elation and dejection, a monk attains and remains in the fourth Jhāna, which is neither unpleasant nor pleasant and has purity of equanimity and mindfulness. By means of that ignorance is abandoned; the tendency towards ignorance does not accompany that.”

“Noble Lady, what is the counterpart of pleasant feeling?”

“Sir Visākha, the counterpart of pleasant feeling is unpleasant feeling.”

“Noble Lady, what is the counterpart of unpleasant feeling?”

“Sir Visākha, the counterpart of unpleasant feeling is pleasant feeling.”

“Noble Lady, what is the counterpart of neutral feeling?”

“Sir Visākha, the counterpart of neutral feeling is ignorance.”

“Noble Lady, what is the counterpart of ignorance?”

“Sir Visākha, the counterpart of ignorance is knowledge.”

“Noble Lady, what is the counterpart of knowledge?”

“Sir Visākha, the counterpart of knowledge is liberation.”

“Noble Lady, what is the counterpart of liberation?”

“Sir Visākha, the counterpart of liberation is Nibbāna.”

“Noble Lady, what is the counterpart of Nibbāna?”

“Sir Visākha, you have overstepped the bounds of inquiry. You were not able to understand the limitation of inquiries. Sir Visākha, the Spiritual Life¹¹ merges into Nibbāna, ends at Nibbāna, concludes with Nibbāna. Sir Visākha, if you wish, you may approach the Blessed One and ask him about this matter. You may remember it in whatever way the Blessed One explains it.”

Then the lay disciple Visākha delighted and rejoiced in Dhammadinnā Bhikkhunī‘s speech, rose from his seat, and venerated Dhammadinnā Bhikkhunī. Having done what was appropriate, he approached the Blessed One; after approaching and venerating the Blessed One, he sat to one side. When he was seated to one side, the lay disciple Visākha reported his conversation with Dhammadinnā Bhikkhunī to the Blessed One. When this was said, the Blessed One said to Visākha, “Visākha, Dhammadinnā Bhikkhunī is wise. Visākha, Dhammadinnā Bhikkhunī has great wisdom. Visākha, if you had asked me about that matter, I would have explained it in the same way that Dhammadinnā Bhikkhunī explained it. That is the meaning of it. Remember it in that way.”

This is what the Blessed One said. Satisfied, the lay disciple Visākha delighted in the Blessed One‘s statement.