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Majjhima Nikāya 44

Cūḷavedallasutta

The Shorter Classification · Translation: Bhikkhu Sujato, SuttaCentral

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

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

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

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

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

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

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

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

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

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

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

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