(BEING)
15. “Friend, how many kinds of being are there?”
“There are these three kinds of being, friend: sense-sphere being, fine-material being, and immaterial being.”
16. “Friend, how is renewal of being in the future generated?”
“Friend, renewal of being in the future is generated through the delighting in this and that on the part of beings who are hindered by ignorance and fettered by craving.”442
17. “Friend, how is renewal of being in the future not generated?”
“Friend, with the fading away of ignorance, with the arising of true knowledge, and with the cessation of craving, renewal of being in the future is not generated.”
(THE FIRST JHĀNA)
18. “Friend, what is the first jhāna?”
“Here, friend, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is called the first jhāna.”
19. “Friend, how many factors does the first jhāna have?”
“Friend, the first jhāna has five factors. Here, when a bhikkhu has entered upon the first jhāna, there occur applied thought, sustained thought, rapture, pleasure, and unification of mind. That is how the first jhāna has five factors.”
20. “Friend, how many factors are abandoned in the first jhāna and how many factors are possessed?”
“Friend, in the first jhāna five factors are abandoned and five factors are possessed. Here, when a bhikkhu has entered upon the first jhāna, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse [295] are abandoned, and doubt is abandoned; and there occur applied thought, sustained thought, rapture, pleasure, and unification of mind. That is how in the first jhāna five factors are abandoned and five factors are possessed.”
(THE FIVE FACULTIES)
21. “Friend, these five faculties each have a separate field, a separate domain, and do not experience each other’s field and domain, that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. Now of these five faculties, each having a separate field, a separate domain, not experiencing each other’s field and domain, what is their resort, what experiences their fields and domains?”443
“Friend, these five faculties each have a separate field, a separate domain, and do not experience each other’s field and domain, that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. Now these five faculties, each having a separate field, a separate domain, not experiencing each other’s field and domain, have mind as their resort, and mind experiences their fields and domains.”
22. “Friend, as to these five faculties—that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty—what do these five faculties stand in dependence on?”
“Friend, as to these five faculties—that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty—these five faculties stand in dependence on vitality.”444
“Friend, what does vitality stand in dependence on?”
“Vitality stands in dependence on heat.”445
“Friend, what does heat stand in dependence on?”
“Heat stands in dependence on vitality.”
“Just now, friend, we understood the venerable Sāriputta to have said: ‘Vitality stands in dependence on heat’; and now we understand him to say: ‘Heat stands in dependence on vitality.’ How should the meaning of these statements be regarded?”
“In that case, friend, I shall give you a simile, for some wise men here understand the meaning of a statement by means of a simile. Just as when an oil-lamp is burning, its radiance is seen in dependence on its flame and its flame is seen in dependence on its radiance; so too, vitality stands in dependence on heat and heat stands in dependence on vitality.”
(VITAL FORMATIONS)
23. “Friend, are vital formations things that can be felt or are vital formations one thing and things that can be felt another?” [296]
“Vital formations, friend, are not things that can be felt.446 If vital formations were things that can be felt, then a bhikkhu who has entered upon the cessation of perception and feeling would not be seen to emerge from it. Because vital formations are one thing and things that can be felt another, a bhikkhu who has entered upon the cessation of perception and feeling can be seen to emerge from it.”
24. “Friend, when this body is bereft of how many states is it then discarded and forsaken, left lying senseless like a log?”447
“Friend, when this body is bereft of three states—vitality, heat, and consciousness—it is then discarded and forsaken, left lying senseless like a log.”
25. “Friend, what is the difference between one who is dead, who has completed his time, and a bhikkhu who has entered upon the cessation of perception and feeling?”
“Friend, in the case of one who is dead, who has completed his time, his bodily formations have ceased and subsided, his verbal formations have ceased and subsided, his mental formations have ceased and subsided, his vitality is exhausted, his heat has been dissipated, and his faculties are fully broken up. In the case of a bhikkhu who has entered upon the cessation of perception and feeling, his bodily formations have ceased and subsided, his verbal formations have ceased and subsided, his mental formations have ceased and subsided, but his vitality is not exhausted, his heat has not been dissipated, and his faculties become exceptionally clear.448 This is the difference between one who is dead, who has completed his time, and a bhikkhu who has entered upon the cessation of perception and feeling.”
(DELIVERANCE OF MIND)
26. “Friend, how many conditions are there for the attainment of the neither-painful-nor-pleasant deliverance of mind?”
“Friend, there are four conditions for the attainment of the neither-painful-nor-pleasant deliverance of mind: here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. These are the four conditions for the attainment of the neither-painful-nor-pleasant deliverance of mind.”
27. “Friend, how many conditions are there for the attainment of the signless deliverance of mind?”
“Friend, there are two conditions for the attainment of the signless deliverance of mind: non-attention to all signs and attention to the signless element. These are the two conditions for the attainment of the signless deliverance of mind.”449
28. “Friend, how many conditions are there for the persistence of the signless deliverance of mind?”
“Friend, there are three conditions for the persistence of the signless deliverance of mind: [297] non-attention to all signs, attention to the signless element, and the prior determination [of its duration]. These are the three conditions for the persistence of the signless deliverance of mind.”
29. “Friend, how many conditions are there for emergence from the signless deliverance of mind?”
“Friend, there are two conditions for emergence from the signless deliverance of mind: attention to all signs and non-attention to the signless element. These are the two conditions for emergence from the signless deliverance of mind.”
30. “Friend, the immeasurable deliverance of mind, the deliverance of mind through nothingness, the deliverance of mind through voidness, and the signless deliverance of mind: are these states different in meaning and different in name, or are they one in meaning and different only in name?”
“Friend, the immeasurable deliverance of mind, the deliverance of mind through nothingness, the deliverance of mind through voidness, and the signless deliverance of mind: there is a way in which these states are different in meaning and different in name, and there is a way in which they
are one in meaning and different only in name.
31. “What, friend, is the way in which these states are different in meaning and different in name? Here a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. He abides pervading one quarter with a mind imbued with compassion…He abides pervading one quarter with a mind imbued with altruistic joy…He abides pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. This is called the immeasurable deliverance of mind.
32. “And what, friend, is the deliverance of mind through nothingness? Here, with the complete surmounting of the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness. This is called the deliverance of mind through nothingness.
33. “And what, friend, is the deliverance of mind through voidness? Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, reflects thus: ‘This is void of a self or of what belongs to a self.’ [298] This is called the deliverance of mind through voidness.450
34. “And what, friend, is the signless deliverance of mind? Here, with non-attention to all signs, a bhikkhu enters upon and abides in the signless concentration of mind. This is called the signless deliverance of mind.451 This is the way in which these states are different in meaning and different in name.
35. “And what, friend, is the way in which these states are one in meaning and different only in name? Lust is a maker of measurement, hate is a maker of measurement, delusion is a maker of measurement.452 In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. Of all the kinds of immeasurable deliverance of mind, the unshakeable deliverance of mind is pronounced the best. Now that unshakeable deliverance of mind is void of lust, void of hate, void of delusion.453
36. “Lust is a something, hate is a something, delusion is a something.454 In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. Of all the kinds of deliverance of mind through nothingness, the unshakeable deliverance of mind is pronounced the best.455 Now that unshakeable deliverance of mind is void of lust, void of hate, void of delusion.
37. “Lust is a maker of signs, hate is a maker of signs, delusion is a maker of signs.456 In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. Of all the kinds of signless deliverance of mind, the unshakeable deliverance of mind is pronounced the best.457 Now that unshakeable deliverance of mind is void of lust, void of hate, void of delusion. This is the way in which these states are one in meaning and different only in name.”458
That is what the venerable Sāriputta said. The venerable Mahā Koṭṭhita was satisfied and delighted in the venerable Sāriputta’s words.
Cūḷavedalla Sutta
The Shorter Series of
Questions and Answers
[299] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the lay follower Visākha went to the bhikkhunī Dhammadinnā,459 and after paying homage to her, he sat down at one side and asked her:
(IDENTITY)
2. “Lady, ‘identity, identity’ is said. What is called identity by the Blessed One?”
“Friend Visākha, these five aggregates affected by clinging are called identity by the Blessed One; that is, the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging. These five aggregates affected by clinging are called identity by the Blessed One.”460
Saying, “Good, lady,” the lay follower Visākha delighted and rejoiced in the bhikkhunī Dhammadinnā’s words. Then he asked her a further question:
3. “Lady, ‘origin of identity, origin of identity’ is said. What is called the origin of identity by the Blessed One?”
“Friend Visākha, it is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, and craving for non-being. This is called the origin of identity by the Blessed One.”
4. “Lady, ‘cessation of identity, cessation of identity’ is said. What is called the cessation of identity by the Blessed One?”
“Friend Visākha, it is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the cessation of identity by the Blessed One.”
5. “Lady, ‘the way leading to the cessation of identity, the way leading to the cessation of identity’ is said. What is called the way leading to the cessation of identity by the Blessed One?”
“Friend Visākha, it is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
6. “Lady, is that clinging the same as these five aggregates affected by clinging, or is the clinging something apart from the five aggregates affected by clinging?”
“Friend Visākha, that clinging is neither the same as these five aggregates affected by clinging [300] nor is clinging something apart from the five aggregates affected by clinging. It is the desire and lust in regard to the five aggregates affected by clinging that is the clinging there.”461
(IDENTITY VIEW)
7. “Lady, how does identity view come to be?”
“Here, friend Visākha, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form. He regards feeling as self, or self as possessed of feeling, or feeling as in self, or self as in feeling. He regards perception as self, or self as possessed of perception, or perception as in self, or self as in perception. He regards formations as self, or self as possessed of formations, or formations as in self, or self as in formations. He regards consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That is how identity view comes to be.”462
8. “Lady, how does identity view not come to be?”
“Here, friend Visākha, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard material form as self, or self as possessed of material form, or material form as in self, or self as in material form. He does not regard feeling as self, or self as possessed of feeling, or feeling as in self, or self as in feeling. He does not regard perception as self, or self as possessed of perception, or perception as in self, or self as in perception. He does not regard formations as self, or self as possessed of formations, or formations as in self, or self as in formations. He does not regard consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That is how identity view does not come to be.”
(THE NOBLE EIGHTFOLD PATH)
9. “Lady, what is the Noble Eightfold Path?”
“Friend
Visākha, it is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
10. “Lady, is the Noble Eightfold Path conditioned or unconditioned?”
“Friend Visākha, the Noble Eightfold Path is [301] conditioned.”
11. “Lady, are the three aggregates included by the Noble Eightfold Path, or is the Noble Eightfold Path included by the three aggregates?”463
“The three aggregates are not included by the Noble Eightfold Path, friend Visākha, but the Noble Eightfold Path is included by the three aggregates. Right speech, right action, and right livelihood—these states are included in the aggregate of virtue. Right effort, right mindfulness, and right concentration—these states are included in the aggregate of concentration. Right view and right intention—these states are included in the aggregate of wisdom.”
The Middle Length Discourses of the Buddha Page 43