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1 쭐라웨달라경 (Culavedallasutta, 교리문답의작은경, M44) 1. 이와같이나는들었다. 한때세존께서라자가라하시의벨루바나에있는깔라다까니바빠에계셨다. 2. 마침재가의신도인비싸카가수행년담마딘나가있는곳을찾았다. 가까이가서수행녀담마딘나에게인사를드리고한쪽으로물러나앉았다. 한쪽으로물러앉아재가의신도비싸카는수행녀담마딘나에게이와같이말했다. 3.[ 비싸카 ]" 존귀한여인이여, ' 존재의무리, 존재의무리 ' 라고말하는데, 세존께서는어떠한것을두고존재의무리라고합니까?" [ 담마딘나 ]" 벗이여비싸카여, 세존께서는 ' 존재의무리, 존재의존재의무리 ' 라고말하는데, 다섯가지존재의집착다발, 즉물질의집착다발, 느낌의집착다발, 지각의집착다발, 형성의집착다발, 의식의집착다발으두고존재의무리라고합니다. 벗이여비싸카여, 세존께서는이러한다섯가지존재의집착다발을두고존재의무리라고합니다." [ 비싸카 ]" 존귀한여인이여, 훌륭하십니다." 재가신도비싸카는수행녀담마딘나가말한것에환희하고기뻐하여수행녀담마단나에게다른질문을제기했다. 4.[ 비싸카 ]" 존귀한여인이여, ' 존재의무리의발생, 존재의무리의발생 ' 이라고말하는데, 세존께서는어떠한것을두고존재의무리의발생이라고합니까?" [ 담마딘다 ]" 벗이여, 비싸카여, 다시태어나고자하고환희와탐욕을갖추고여기저기서향락을구하는갈애아있습니다. 세존께서는이것을두고존재의무리의발생이라고합니다." 5.[ 비싸카 ]" 존귀한여인이여,' 존재의무리의소멸, 존재의무리의소멸이라고말하는데, 세존께서는어떠한것을두고존재의무리의소멸이라고합니까?" [ 담마딘다 ]" 벗이여, 비싸카여, 그갈애가남김없이소멸되고바려져서보내버려지면지착없이해탈합니다. 세존께서는이것을두고존재의무리의소멸이라고합니다." 6.[ 비싸카 ]" 존귀한여인이여, ' 존재의무리의소멸에이르는길, 존재의무리의소멸에이르는길 ' 이라고말하는데, 세존께서는어떠한것을두고존재의무리의소멸에이르는길이라고합니까?"

2 [ 담마딘다 ]" 벗이여비싸카여, 그것은여덟가지성스러운길, 곧올바른견해, 올바른사유, 올바른언어, 올바른행위, 올바른생활, 올바른정진, 올바른새김, 올바른집중입니다. 세존께서는이것을두고존재의무리의소멸에이르는길이라고합니다." 7.[ 비싸카 ]" 존귀한여인이여, 그집착은다섯가지존재의집착다발과동일한것인가, 아니면다섯가지존재의집착다발과별도로집착이있는것입니까? [ 담마딘다 ]" 벗이여비싸카여, 그집착은다섯가지존재의집착다발과동일한것도아니며, 다섯가지존재의집착다발과는별도로집착이있는것도아닙니다. 벗이여비싸카여, 다섯가지존재의집착다발에대하여욕망과탐욕을지니면, 그것에대한욕망과탐욕이바로그집착입니다." 8.[ 비싸카 ]" 존귀한여인이여, 존재의무리에실체가있다는견해는어떠한것입니까?" [ 담마딘나 ]' 벗이여비싸카여, 이세상의배우지못한대부분의사람은거룩한이를인정하지않고, 거룩한가르침을알지못하고, 거룩한가르침에이끌리지않고, 참사람을인정하지않고, 참사람을알지못하고, 참사람에이끌리지않아서, 1) 물질을자아로여기고, 자아가물질을소유하는것으로여기고, 자아가운데물질이있다고여기고, 물질가운데자아가있다고여깁니다. 2) 느낌을자아로여기고, 자아가느낌을소유하는것으로여기고, 자아가운데느낌이있다고여기고, 느낌가운데자아가있다고여깁니다. 3) 지각을자아로여기고, 자아가지각을소유하는것으로여기고, 자아가운데지각이있다고여기고, 지각가운데자아가있다고여깁니다. 4) 형성을자아로여기고, 자아가형성을소유하는것으로여기고, 자아가운데형성이있다고여기고, 형성가운데자아가있다고여깁니다. 5) 의식을자아로여기고, 자아가의식을소유하는것으로여기고, 자아가운데의식이있다고여기고, 의식가운데자아가있다고여깁니다. 벗이여비싸카여, 존재의무리에실체가있다는견해는이러한것입니다. 9.[ 비싸카 ]" 존귀한여인이여, 존재의무리에실체가있다는견해를갖지않는것은어떠한것입니까?"

3 [ 담마딘나 ]' 벗이여비싸카여, 이세상의많이배운거룩한제자는거룩한이를인정하고, 거룩한가르침을알고, 거룩한가르침에이끌리고, 참사람을인정하고, 참사람을알고, 참사람에이끌리지않아서, 1) 물질을자아로여기지않고, 자아가물질을소유하는것으로여기지않고, 자아가운데물질이있다고여기지않고, 물질가운데자아가있지않다고여깁니다. 2) 느낌을자아로여기지않고, 자아가느낌을소유하는것으로여기지않고, 자아가운데느낌이있다고여기지않고, 느낌가운데자아가있다고여기지않니다. 3) 지각을자아로여기지않고, 자아가지각을소유하는것으로여기지않고, 자아가운데지각이있다고여기지않고, 지각가운데자아가있다고여기지않니다. 4) 형성을자아로여기지않고, 자아가형성을소유하는것으로여기지않고, 자아가운데형성이있다고여기지않고, 형성가운데자아가있다고여기지않니다. 5) 의식을자아로여기지않고, 자아가의식을소유하는것으로여기지않고, 자아가운데의식이있다고여기지않고, 의식가운데자아가있다고여기지않습니다. 벗이여비싸카여, 존재의무리에실체가있다는견해를갖지않는것는이와같은것입니다. 10.[ 비싸카 ] 존귀한여인이여, 어떠한것이여덟가지성스러운길입니까? [ 담마딘나 ] 벗이여비싸카여, 그것은여덟가지성스러운길곧올바른견해, 올바른사유, 올바른언어, 올바른행위, 올바른생활, 올바른정진, 올바른새김, 올바른집중입니다. 11.[ 비싸카 ] 존귀한여인이여, 여덟가지성스러운길은조건지어진것입니까조건지어지지않은것입니까? [ 담마딘나 ] 벗이여비싸카여, 여덟가지성스러운길은조건지어진것입니다. 12.[ 비싸카 ] 존귀한여인이여, 여덟가지성스러운길이세가지다발에포합됩니까? [ 담마딘나 ] 벗이여비싸카여, 여덟가지성스러운길이세가지다발에포함되지, 세가지다발이여덟가지성스러운길에포함되는것이아닙니다. 벗이여, 비싸카여, 올바른언어, 올바른행위, 올바른생활, 이러한현상들은계행의다발에포함되고올바른정진, 올바른새김, 올바른집중은삼매의

4 다발에포함됩니다. 올바른견해와올바른사유는지혜의다발에포함됩니다. 13,[ 비싸카 ] 존귀한여인이여, 어떠한것이삼매이고, 어떠한것이삼매의바탕이고어떠한것이삼매의도구이고, 어떠한것이삼매의수행입니까? [ 담마딘나 ] 벗이여비싸카여, 마음의통일이삼매이며, 네가지새김의토대가삼매의바탕이고네가지올바른노력이삼매의도구이고, 이들가르침들을공부하고수행하고복습하면, 그것이삼매의수행입니다. 14.[ 비싸카 ] 존귀한여인이여, 어떤것이형성입니까? [ 담마딘나 ] 벗이여비싸카여, 이와같은세가지형성이있습니다. 즉신체의형성, 언어의형성, 마음의형성입니다. 15.[ 비싸카 ] 존귀한여인이여, 어떠한것이신체의형성이고, 어떠한것이언어의형성, 어떤것이마음의형성입니까? [ 담마딘나 ] 벗이여비싸카여, 들이쉬는것과내쉬는것이신체의형성입니다. 사유하는것과숙고하는것이언어의형성입니다. 지각하는것과느끼는것이마음의형성입니다. 16.[ 비싸카 ] 존귀한여인이여, 무슨까닭으로들이쉬는것과내쉬는것이신체의형성이고, 무슨까닭으로사유하고숙고하는것이언어의형성이고, 무슨까닭으로지각하는것과느끼는것이마음의형성입니까? [ 담마딘나 ] 벗이여비싸카여, 들이쉬는것과내쉬는것은신체에속하고그것들은신체에묶여있습니다. 그러므로들이쉬는것과내쉬는것은신체의형성입니다. 벗이여비싸카여, 먼저사유하고숙고한뒤에말을합니다. 그러므로, 사유하는것과숙고하는것이언어의형성입니다. 벗이여비싸카여, 지각하는것과느끼는것은마음에속하고그것들은마음에묶여있습니다. 그러므로지각하는것과느끼는것은마음의형성입니다. 17.[ 비싸카 ] 존귀한여인이여, 어떻게하면지각과느낌의소멸을성취합니까? [ 담마딘나 ] 벗이여비싸카여, 지각과느낌의소멸을성취한자에게 나는지각과느낌의소멸을성취할것이다 라든가 나는지각과느낌의소멸을성취한다. 라든가 나는지각과느낌의소멸을성치했다. 라든가하는이와같은생각이일어나지않습니다.. 그는그와같은상태로이끌어지도록그렇게이전에마음을닦는것입니다.

5 18.[ 비싸카 ] 존귀한여인이여, 어떻게하면지각과느낌의소멸을성취한자에게어느것이제일먼저소멸합니까, 신체의형성입니까언어의형성입니까마음의형성입니까? [ 담마딘나 ] 벗이여비싸카여, 지각과느낌의소멸을성취한자에게먼저언어의형성이소멸하고그후에신체의형성이소멸하고그후에마음의형성이소멸합니다. 19.[ 비싸카 ] 존귀한여인이여, 어떻게하면지각과느낌이소멸한상태의성취에서나옵니까? [ 담마딘나 ] 벗이여비싸카여, 지각과느낌의소멸에도달한자에게는 나는지각과느낌이소멸한상태의성취에서나올것이다. 라든가 나는지각과느낌이소멸한상태에서나온다. 라든가 나는지각과느낌이소멸한상태의성취에서나왔다 라든가하는이와같은생각이일어나지않습니다. 그와같은생각이일어나지않습니다. 그는이와같은상태로이끌어지도록그렇게이전에마음을닦는것입니다. 20.[ 비싸카 ] 존귀한여인이여, 지각과느낌이소멸한상태의성취에서나온자에게어느것이제일먼저생겨납니까, 신체의형성입니까언어의형성입니까마음의형성입니까? [ 담마딘나 ] 벗이여비싸카여, 지각과느낌이소멸한상태의성취에서나온자에게먼저마음의형성이생겨나고그후에신체의형성이생겨나고그후에언어의형성이생겨납니다. 21.[ 비싸카 ] 존귀한여인이여, 지각과느낌이소멸한상퇴의성취에서나온수행승에게는어떠한접촉이경험됩니까? [ 담마딘나 ] 벗이여비싸카여, 지각과느낌이소멸한상태의성취에서수행승에게는세가지접촉, 즉비움의접촉, 인상없음의저촉, 바램없음의접촉이경험됩니다. 22.[ 비싸카 ] 존귀한여인이여, 지각과느낌이소멸한상태의성취에서나온수행승의마음은어떠한곳으로기울고, 어떠한곳으로향하고, 어떠한곳으로나아갑니까? [ 담마딘나 ] 벗이여비싸카여, 지각과느낌이소멸한상태의성취에서수행승의마음은멀리떠남으로기울고, 멀리떠남으로향하고, 멀리떠남으로나아갑니다. 23.[ 비싸카 ] 존귀한여인이여, 얼마나여러가지느낌이있습니까?

6 [ 담마딘나 ] 벗이여비싸카여, 이러한세가지느낌이있습니다. 괴롭거나즐겁거나괴롭지도즐겁지도않은것입니다. 24.[ 비싸카 ] 존귀한여인이여, 어떠한것이즐거운느낌이고, 어떠한것이괴로운느낌이고, 어떠한것이괴롭지도즐겁지도않은느낌입니까? [ 담마딘나 ] 벗이여비싸카여, 마음과관련되거나신체와관련된즐거움으로유쾌한느낌이있는데, 이것이즐거운느낌입니다. 벗이여비싸카여, 마음과관련도거나신체와관련된괴로움으로불쾌한느낌이있는데, 이것이괴로운느낌입니다. 벗이여비싸카여, 마음과관련되거나신체와관련된불쾌하지도유쾌하지도않은느낌이있는데, 이것이괴롭지도즐겁지도않은느낌입니다. 25.[ 비싸카 ] 존귀한여인이여, 즐거운느낌은무엇을즐거움으로하고무엇을괴로움으로하고, 괴로운느낌은무엇을괴로움으로하고무엇을즐거움으로하고, 괴롭지도즐겁지도않은느낌은무엇을즐거움으로하고무엇을괴로움으로합니까?" [ 담마딘나 ] 벗이여비싸카여, 즐거운느낌은자신이유지되는것을즐거움으로하고변화를괴로움으로하고, 괴로운느낌은자신이유지되는것을괴로움으로하고변화를즐거움으로하고, 괴롭지도즐겁지도않은느낌을앎을즐거움으로알지못함을괴로움으로합니다." 26.[ 비싸카 ] 존귀한여인이여, 즐거운느낌에는어떤잠재적경향을따르고, 괴로운느낌에는어떠한잠재적경향을따르고, 괴롭지도즐겁지도않은느낌에는어떠한잠재적경향이따릅니까?" ( 쭐라웨달라경, Culavedallasutta, 교리문답의작은경, 맛지마니까야 M44, 전재성박사역 ) Suttantapiṭake Majjhimanikāyo Mūlapaṇṇāsako 5. Cūḷayamakavaggo Namo tassa bhagavato arahato sammāsambuddhassa (44) Cūḷavedalla suttaṃ

7 Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā rājagahe viharati veluvane kalandakanivāpe. Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami. Upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca: 1. Sakkāyo sakkāyoti ayye vuccati. Katamo nu kho ayye sakkāyo vutto bhagavatāti? Pañca kho ime āvuso visākha upādānakkhandhā sakkāyo vutto bhagavatā. Seyyathīdaṃ: rūpūpādānakkhandho vedanūpādānakkhandho saññūpādānakkhandho saṅkhārūpādānakkhandho viññāṇūpādānakkhandho. Ime kho āvuso visākha pañcupādānakkhandhā sakkāyo vutto bhagavatāti. 2. Sādhu ayyeti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ āpucchi: sakkāyasamudayo sakkāyasamudayoti ayye vuccati. Katamo nu kho ayye sakkāyasamudayo vutto bhagavatāti? Yāyaṃ āvuso visākha taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī. Seyyathīdaṃ: kāmataṇhā bhavataṇhā vibhavataṇhā. Ayaṃ kho āvuso visākha sakkāyasamudayo vutto bhagavatāti. 3. Sakkāyanirodho sakkāyanirodhoti ayye vuccati. Katamo nu kho ayye sakkāyanirodho vutto bhagavatāti? Yo kho āvuso visākha tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, ayaṃ kho āvuso visākha sakkāyanirodho vutto bhagavatāti. 4. Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminīpaṭipadāti ayye vuccati. Katamā nu kho ayye sakkāyanirodhagāminīpaṭipadā vuttā bhagavatāti? [BJT Page 704] [\x 704/] Ayameva kho āvuso visākha ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminīpaṭipadā vuttā bhagavatā seyyathīdaṃ: sammādiṭṭhi sammā saṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhiti. 5. Taññeva nu kho ayye upādānaṃ te ca pañcupādānakkhandhā, udāhu aññaṃ nu kho pañcahupādānakkhandhehi upādānanti? Na kho āvuso visākha taññeva upādānaṃ, teva pañcupādānakkhandhā, [PTS Page 300] [\q 300/] napi aññatra pañcahupādānakkhandhehi upādānaṃ yo kho āvuso visākha pañcasupādānakkhandhesu chandarāgo, taṃ tattha upādānanti. 6. Kathaṃ panayye sakkāyadiṭṭhi hotīti? Idhāvuso visākha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā

8 rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānaṃ saññaṃ attato samanupassati, saññā vantaṃ vā attānaṃ, attani vā saññaṃ, saññāya vā attānaṃ. Saṃkhāre attato samanupassati, saṃkhāravantaṃ vā attānaṃ, attani vā saṃkhāre, saṅkhāresu vā attānaṃ viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho āvuso visākha sakkāyadiṭṭhi hotīti. 7. Kathaṃ panayye sakkāyadiṭṭhi na hotīti?. Idhāvuso visākha sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ, na attani vā vedanaṃ, vedanāya vā attānaṃ na saññaṃ attato samanupassati, na saññā vantaṃ vā attānaṃ, na attani vā saññaṃ, na saññāya vā attānaṃ.na saṃkhāre attato samanupassati, na saṃkhāravantaṃ vā attānaṃ, na attani vā saṃkhāre, na saṅkhāresu vā attānaṃ na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho āvuso visākha sakkāyadiṭṭhi na hotīti. [BJT Page 706] [\x 706/] 8. Katamo panayye ariyo aṭṭhaṅgiko maggoti? Ayameva kho āvuso visākha ariyo aṭṭhaṅgiko maggo. Seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā ājīvo sammāvāyāmo sammāsati sammāsamādhīti. 9. Ariyo panayye aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhatoti? Ariyo kho āvuso visākha aṭṭhaṅgiko maggo [PTS Page 301] [\q 301/] saṅkhatoti. 10. Ariyena nu kho ayye aṭṭhaṅgikena maggena tayo khandhā saṅgahītā, udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahītoti? Na kho āvuso visākha ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahītā. Tīhi ca kho āvuso visākha khandhehi ariyo aṭṭhaṅgiko maggo saṅgahīto: yā cāvuso visākha sammāvācā yo ca sammākammanto yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahītā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahītā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahītāti. 11. Katamo panayye samādhi. Katamo samādhinimittā, katamo samādhiparikkhārā, katamā samādhibhāvanāti? Yā kho āvuso visākha cittassa ekaggatā ayaṃ samādhi. Cattāro satipaṭṭhānā samādhinimittā. Cattāro sammappadhānā samādhiparikkhārā. Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ tattha samādhi bhāvanāti.

9 12. Kati panayye saṅkhārāti? Tayome āvuso visākha saṅkhārā: kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāroti. 13. Katamo panayye kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāroti? Assāsapassāsā kho āvuso visākha kāyasaṅkhāro. Vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cittasaṅkhāroti. [BJT Page 708] [\x 708/] 14. Kasmā panayye assāsapassāsā kāyasaṅkhāro? Kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāroti? Assāsapassāsā kho āvuso visākha kāyikā ete dhammā kāyapaṭibaddhā. Tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho āvuso visākha vitakketvā vicāretvā pacchā vācaṃ bhindati. Tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā. Tasmā saññā ca vedanā ca cittasaṅkhāroti. 15. Kathaṃ ca panayye saññāvedayitanirodhasamāpatti hotīti? Na kho āvuso visākha saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti: ahaṃ saññāvedayitanirodhaṃ samāpajjissanti vā, ahaṃ saññāvedayitanirodhaṃ samāpajjāmīti vā, ahaṃ saññāvedayitanirodhaṃ samāpannoti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yantaṃ tathattāya upanetīti. 16. Saññāvedayitanirodhaṃ [PTS Page 302] [\q 302/] samāpajjantassa panayye bhikkhuno katame dhammā paṭhamaṃ nirujjhanti: yadi vā kāyasaṅkhāro yadi vā vacīsaṅkhāro yadivā cittasaṅkhāroti? Saññāvedayitanirodhaṃ samāpajjantassa kho āvuso visākha bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāroti. 17. Kathaṃ panayye saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hoti? Na kho āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti: ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissanti vā, ahaṃ saññāvedayita nirodhasamāpattiyā vuṭṭhahāmīti vā, ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhitoti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yantaṃ tathattāya upanetīti. [BJT Page 710] [\x 710/] 18. Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panayye bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadivā vacīsaṅkhāro, yadi vā cittasaṅkhāroti? Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho āvuso visākha bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāroti.

10 19. Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panayye bhikkhuṃ kati phassā phusantīti? Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho āvuso visākha bhikkhuṃ tayo phassā phusanti: suññato phasso, animitto phasso, appaṇihito phassoti. 20. Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panayye bhikkhuno kinninnaṃ cittaṃ hoti kimpoṇaṃ kimpabbhāranti? Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho āvuso visākha bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāranti. 21. Kati panayye vedanāti? Tisso kho imā āvuso visākha vedanā: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanāti. 22. Katamā panayye sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanāti?. Yaṃ kho āvuso visākha kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ, ayaṃ sukhā vedanā. Yaṃ kho āvuso visākha kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ, ayaṃ dukkhā vedanā. Yaṃ kho āvuso visākha kāyikaṃ vā cetasikaṃ vā nevasātaṃ nāsātaṃ vedayitaṃ, ayaṃ adukkhamasukhā [PTS Page 303] [\q 303/] vedanāti. 23. Sukhā panayye vedanā kiṃsukhā, kiṃdukkhā? Dukkhā vedanā kiṃdukkhā kiṃsukhā? Adukkhamasukhā vedanā kiṃsukhā kiṃdukkhāti?. [BJT Page 712] [\x 712/] Sukhā kho āvuso visākha vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhāti. 24. Sukhāya panayye vedanāya kiṃ anusayo anuseti? Dukkhāya vedanāya kiṃ anusayo anuseti? Adukkhamasukhāya vedanāya kiṃ anusayo anusetīti? Sukhāya kho āvuso visākha vedanāya rāgānusayo anuseti. Dukkhāya vedanāya paṭighānusayo anuseti. Adukkhamasukhāya vedanāya avijjānusayo anusetīti. 25. Sabbāya nu kho ayye sukhāya vedanāya rāgānusayo anuseti? Sabbāya dukkhāya vedanāya paṭighānusayo anuseti? Sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetīti? Na kho āvuso visākha sabbāya sukhāya vedanāya rāgānusayo anuseti. Na sabbāya dukkhāya vedanāya paṭighānusayo anuseti. Na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetīti, 26. Sukhāya panayye vedanāya kiṃ pahātabbaṃ? Dukkhāya vedanāya kiṃ pahātabbaṃ? Adukkhamasukhāya vedanāya kiṃ pahātabbanti?

11 Sukhāya kho āvuso visākha vedanāya rāgānusayo pahātabbo. Dukkhāya vedanāya paṭighānusayo pahātabbo. Adukkhamasukhāya vedanāya avijjānusayo pahātabboti. 27. Sabbāya nu kho ayye sukhāya vedanāya rāgānusayo pahātabbo? Sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo? Sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabboti? Na kho āvuso visākha sabbāya sukhāya vedanāya rāgānusayo pahātabbo. Na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo.na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. [BJT Page 714] [\x 714/] Idhāvuso visākha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja virahati. Rāgaṃ tena pajahati. Na tattha rāgānusayo anuseti. Idhāvuso visākha bhikkhu iti paṭisañcikkhati: 'kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi, yadariyā etarahi āyatanaṃ upasampajja viharantī'ti. Iti anuttaresu vimokkhesu pihaṃ [PTS Page 304] [\q 304/] upaṭṭhāpayato uppajjati, pihappaccayā domanassaṃ. Paṭighaṃ tena pajahati. Na tattha paṭighānusayo anuseti. Idhāvuso visākha bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthagamā adukkhaṃ asukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Avijjaṃ tena pajahati. Na tattha avijjānusayo anusetīti. 28. Sukhāya panayye vedanāya kiṃ paṭibhāgoti?. Sukhāya kho āvuso visākha vedanāya dukkhā vedanā paṭibhāgoti. 29. Dukkhāya panayye vedanāya kiṃ paṭibhāgoti? Dukkhāya kho āvuso visākha vedanāya sukhā vedanā paṭibhāgoti. 30. Adukkhamasukhāya panayye vedanāya kiṃ paṭibhāgoti? Adukkhamasukhāya kho āvuso visākha vedanāya avijjā paṭibhāgoti. 31. Avijjāya panayye kiṃ paṭibhāgoti? Avijjāya kho āvuso visākha vijjā paṭibhāgoti. 32. Vijjāya panayye kiṃ paṭibhāgoti? Vijjāya kho āvuso visākha vimutti paṭibhāgoti. 33. Vimuttiyā panayye kiṃ paṭibhāgoti?

12 Vimuttiyā kho āvuso visākha nibbānaṃ paṭibhāgoti. [BJT Page 716] [\x 716/] 34. Nibbānassa panayye kiṃ paṭibhāgoti? Accasarāvuso1 visākha pañhaṃ. Nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Nibbānogadhaṃ hi āvuso visākha brahmacariyaṃ nibbāna parāyanaṃ nibbāna pariyosānaṃ. Ākaṅkhamāno ca tvaṃ2 āvuso visākha bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsīti. Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte bhagavā visākhaṃ upāsakaṃ etadavoca: paṇḍitā visākha dhammadinnā bhikkhunī, mahāpaññā visākha dhammadinnā bhikkhunī. Mamañcepi tvaṃ visākha etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ3 byākareyyaṃ [PTS Page 305] [\q 305/] yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa4 attho. Evametaṃ dhārehīti. Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti. Cūḷavedallasuttaṃ catutthaṃ Accayāsi āvuso, machasaṃ 2. Ākaṅkhamāno tvaṃ,sī 3. Evameva,syā, 4. Eso vetassa, syā. Nikaya/Majjhima1/044-culavedalla-p.html Majjhima Nikāya I Cūlavedallasuttaṃ (44) The Shorter Discourse on Questions and Answers

13 I heard thus. At one time the Blessed One lived in the squirrels' Santuary in Rājagaha. Then Visākha the lay disciple approached bhikkhuni Dhammadinnā worshipped her, sat on a side and said: Noble lady, it is said the self, for what did the Blessed One say self? Friend Visākha, to these five holding masses the Blessed One said self. Such as the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness. To these five holding masses the Blessed One said, self. The lay disciple Visākha agreeing with the words of bhikkhuni Dhammadinnā asked a further question. Noble lady, it is said, the arising of the self, to what did the Blessed One say the arising of the self? Friend Visākha, to this same craving to be born in the future accompanied with interest and greed delighting here and there with greed for sensuality, greed `to be' and greed `not to be', to this the Blessed One said, the arising of the self. Noble lady it is said the cessation of self, to what did the Blessed One say the cessation of self? The complete cessation, giving up, the release from that craving is the cessation of self, said the Blessed One. Noble Lady, it is said the path to the cessation of self, to what did the Blessed One say, the path to the cessation of self? Friend Visākha, the Blessed One declared this same Noble Eightfold path, is the path, for the cessation of the self. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Noble lady, is the holding, in that same five holding masses, or is there a holding other than that? No, friend Visākha, there is no holding other than the five holding masses. Friend Visākha, the interest and greed for these five masses, is the holding. Noble Lady, how does the self view arise? Here, friend, Visākha, the not learned ordinary man who has not seen the noble ones and Great Beings, not clever in their Teaching and not trained in their Teaching, reflects matter in self, or a material self, or in self matter, or in matter self. Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self. Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self. Reflects determinations in self, or a determining self, or in self determinations, or in determinations self. Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. Friend Visākha, thus arises the self view. Noble Lady, how does the self view not arise? Here, friend Visākha the learned noble disciple, who has seen noble ones and Great Beings, clever in their teaching, and trained in their Teaching does not reflect matter in self, nor a material self, nor in self matter, nor in matter self. Does not reflect feelings in self, nor a feeling self, nor in self feelings, nor in feelings self. Does not reflect perceptions in self, nor a perceiving self, nor in self, perceptions, nor in perceptions, self. Does not reflect determintions in self, nor a determining self, nor in self determinations, nor in determinations self. Does not reflect consciousness in self, nor a conscious self, nor in self consciousness, nor in consciousness self. Thus the self view does not arise. Noble Lady, what is the Noble Eightfold path? Friend Visākha, it is this same Noble Eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Noble lady, is the Noble Eightfold path compounded or uncompounded? Friend Visākha, the Noble Eightfold path is compounded. Noble Lady, are the three compounds comprised in the Noble Eightfold path or the Noble Eightfold path comprised in the three compounds? Friend Visākha, it is not that the

14 three compounds are comprised in the Noble Eightfold path, the Noble Eightfold path is comprised in the three compounds. Friend Visākha, right speech, right actions and right livelihood go to the compound virtues, right effort, right mindfulness and right concentration go to the compound concentration, and right view and right thoughts go to the compound wisdom. Noble Lady, what is concentration? What are the signs of concentration? What are the properties of concentation and what is the development of concentration? Friend Visākha, one pointedness of mind is concentration. The four foundations of mindfulness are the signs of concentration. The four right efforts* are the properties of concentration. To practice, develop, and make much of these things is the development of concentration. Noble Lady, what are determinations: Friend Visākha, these three are the determinations. Bodily determinations, verbal determinations and mental determinations. Lady, what are bodily determinations? What are verbal determinations and what are mental determinations? Friend Visākha in-breaths and out-breaths are bodily determinations Thinking and pondering are verbal determinations and perceptions and feelings are mental determinations. Noble lady, how are in-breaths and out-breaths bodily determinations, thinking and pondering verbal determinations and perceptions and feelings mental determinations? Friend Visākha, inbreaths and out-breaths are a bodily matter, are bound up with the body, therefore in-breaths and out-breaths are bodily determinations. Friend, Visāka, earlier having thought and pondered, someone breaks into speech, therefore thinking and pondering are verbal determinations. Perceiving and feeling is done with the mind, they are things bound up with the mind, therefore perceptions and feelings are mental determinations. Noble lady, how is the cessation of perceptions and feelings attained? Friend Visākha, not that it occurs to the bhikkhu I will attain to the cessation of perceptions and feelings. Or I'm attaining to the cessation of perceptions and feelings. Or I have attained to the cessation of perceptions and feelings. Yet his mind should be developed so that it is led to that. Noble lady, of one attained to the cessation of perceptions and feelings, what ceases first? Is it bodily determintions, verbal determinations or mental determinations? Friend Visākha, of one attained to the cessation of perceptions and feelings, verbal determinations cease first. Next bodily determinations and lastly mental determintions. Noble lady, how is the rising from the cessation of perceptions and feelings. Friend Visākha, not that it occurs to the bhikkhu rising from the cessation of perceptions and feelings: I will rise from the cessation of perceptions and feelings. Or I'm rising from the cessation of perceptions and feelings. Or I have risen from the cessation of perceptions and feelings. Yet his mind should be developed so that, it is led to that. To a bhikkhu rising from the cessation of perceptions and feelings, what things arise first? Is it bodily determinations, verbal determinations or mental determinations? Friend Visākha, to a bhikkhu rising from the cessation of peceptions and feelings, mental determinations arise first. Then bodily determinations and lastly verbal determinations. Noble Lady, what are the signs that touch the bhikkhu rising from the cessation of perceptions and feelings? Friend Visākha, three signs touch the bhikkhu rising from the cessation of perceptions and feelings. The sign of voidity, the element of no-sign, and the sign of nonsettlement, touches him. Noble lady, what is the bend of the mind of the bhikkhu arisen from the cessation of perceptions and feelings. Friend Visākha, the bend of the mind of the bhikkhu arisen from the cessation of perceptions and feelings is to seclusion. Noble lady, how many feelings are there? Friend Visākha, there are three feelings,

15 pleasant, unpleasant and neither unpleasant-nor-pleasant feelings. Noble lady what are pleasant feelings? What are unpleasant feelings and what are neither unpleasant not pleasant feelings? Friend Visākha, whatever agreeable feeling felt with the body or mind is a pleasant feeling. [1] Whatever disagreeable, unpleasant feeling felt with the body or mind is an unpleasant feeling. [2] Whatever neither disagreeable nor agreeable feeling felt with the body or mind is a neither unpleasant nor pleasant feeling. [3] Noble lady, in pleasant feelings what is pleasant and what is unpleasant? In unpleasant feelings what is unpleasant and what is pleasant? In neither unpleasant nor pleasant feelings what is pleasant and what is unpleasant? Friend Visākha, in pleasant feelings the presence is pleasant and the change is unpleasant. In unpleasant feelings the presence is unpleasant and the change is pleasant. In neither unpleasant nor pleasant feelings the knowledge is pleasant and ignorance is unpleasant. Noble lady, from pleasant feelings what latent tendencies trickle? From unpleasant feelings what latent tendencies trickle? From neither unpleasant nor pleasant feelings what latent tendencies trickle? From pleasant feelings the latent tendency greed trickles. From unpleasant feelings the latent tendency aversion trickles. From neither unpleasant nor pleasant feelings the latent tendency delusion trickles. Noble lady, does greed trickle from all pleasant feelings? Does aversion trickle from all unpleasant feelings? Does delusion trickle from all neither unpleasant nor pleasanat feelings. No, friend Visākha, from all pleasant feelings greed does not trickle. From all unpleasant feelings aversion does not trickle. From all neither unpleasant nor pleasant feelings delusion does not trickle. Noble lady, from pleasant feelings what should be dispelled? From unpleasant feelings what should be dispelled? From neither unpleasant nor pleasant feelings what should be dispelled? Friend Visākha, from pleasant feelings the latent tendency to greed should be dispelled, from unpleasant feelings the latent tendency to aversion should be dispelled and from neither unpleasant nor pleasant feelings the tendency to ignorance should be dispelled Noble lady, should the tendency to greed be dispelled from all pleasant feelings? Should the tendency to aversion be dispelled from all unpleasant feelings and should the tendency to ignorance be dispelled from all neither unpleasant nor pleasant feelings? No, friend, Visākha, the tendency to greed need not be dispelled from all pleasant feelings. The tendency to aversion need not be dispelled from all unpleasant feelings and the tendency to ignorance need not be dispelled from all neither unpleasant nor pleasant feelings. Here, friend Visākha, the bhikkhu secluded from sensual desires and from thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion, attained to abides in the first jhāna. He dispels greed for it, and the latent tendency to greed does not trickle. Then friend, Visākha, the bhikkhu reflects. O! when shall I attain to, abide in that sphere in which the noble ones attain to abide now. Thus when delight is aroused for the incomparable release, pleasure arises to him, and aversion is dispelled, by that the latent tendency to aversion does not trickle. Then friend Visākha, the bhikkhu dispelling pleasantness and unpleasantness, and earlier overcoming pleasure and displeasure, without unpleasantness and pleasantness and with equanimity mindfulness purified attained to abides in the fourth jhāna, by that he dispels ignorance, by that the latent tendencies to ignorance do not trickle. Noble lady, what is the counterpart of pleasant feelings? Friend Visākha, the counterpart of pleasant feelings are unpleasant feelings. What is the counterpart of unpleasant feelings? Friend Visākha, the counterpart of unpleasant feelings is pleasant feelings. Noble lady, what is the counterpart of neither unpleasant nor pleasant feelings? Friend Visākha, the counterpart of neither unpleasant not pleasant feelings is ignorance. Noble Lady what is the counterpart of ignorance? Friend Visākha, the counterpart of ignorance is knowledge. Noble lady, what is the counterpart of knowledge? Friend Visākha, the counterpart of knowledge is release.

16 Noble lady what is the counterpart of release? Friend Visākha, the counterpart of release is extinction. Noble lady, what is the counterpart of extinction? Friend Visākha, the questions have gone beyond limits. It is not possible to go beyond this limit. Friend, Visākha the holy life is immersed in extinction and extinction is the ultimate aim and end. If you desire approach the Blessed One and ask this question and as he explains it, bear it in mind. Then the lay disciple Visākha, delighting and agreeing with the words of bhikkhuni Dhammadinnā, getting up from his seat worshipped bhikkhuni Dhammadinnā and circumambulated her and approached the Blessed One. He worshipped the Blessed One, sat on a side and related all the conversation between himself and bhikkhuni Dhammadinnā. When this was said the Blessed One said, Visākha, bhikkhuni Dhammadinnā is very wise, if you had asked these questions from me, I too would have given the same answers. So bear these in your mind as she has explained. The Blessed One said thus and the lay disciple Visākha delighted in the words of the Blessed One. : [1] Whatever agreeable feeling felt with the body or mind is a pleasant feeling (yaṃ kho āvuso Visāka, kāyikaṃ vā cetasikaṃ sukhaṃ sātaṃ vedayitaṃ, ayaṃ sukhaṃ). Agreeable or disagreeable all bodily feelings are born at one or the other of the doors of mental contact. If on account of one or the other of these feelings the self is elated it is a pleasant feeling of the mind. [2] Whatever disagreeable unpleasant feeling felt with the body or mind is an unpleasant feeling (yaṃ kho āvuso Visāka, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ ayaṃ dukkha vedanā). An unpleasant feeling felt with the body could be a wound in the body, or some ache or pain. When the wound, or ache, causes acute pain coming even close upon death, it is a feeling of the mind and causes more feelings than the bodily one. They are unpleasant feelings of the mind. [3] Whatever neither disagreeable nor agreeable feeling felt with the body or mind is a neither unpleasant nor pleasant feeling (yaṃ kho āvuso Visāka, kāyikaṃ vā cetasikaṃ vā nevasātaṃ vānāsātaṃ vedayitaṃ ayaṃ adukkhamasukha vedanāti). When neither unpleasant nor pleasant feelings are felt with the body, they are not even known, and when such become feelings in the mind, we think we are bored and go in for some excitement. This is called ignorance. Nikaya/Majjhima1/044-culavedalla-sutta-e1.html

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