The Middle-Length Suttas Collection 44

The Shorter Classification

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Then the layman Visākha went to see the nun Dhammadinnā, bowed, sat down to one side, and said to her:

“Ma’am, they speak of this thing called ‘identity’. What is this identity that the Buddha spoke of?”

“Visākha, the Buddha said that these five grasping aggregates are identity. That is: form, feeling, perception, functioning patterns, and consciousness. The Buddha said that these five grasping aggregates are identity.”

Saying “Good, ma’am,” Visākha approved and agreed with what Dhammadinnā said. Then he asked another question:

“Ma’am, they speak of this thing called ‘the origin of identity’. What is the origin of identity that the Buddha spoke of?”

“It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. The Buddha said that this is the origin of identity.”

“Ma’am, they speak of this thing called ‘the cessation of identity’. What is the cessation of identity that the Buddha spoke of?”

“It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. The Buddha said that this is the cessation of identity.”

“Ma’am, they speak of the practice that leads to the cessation of identity. What is the practice that leads to the cessation of identity that the Buddha spoke of?”

“The practice that leads to the cessation of identity that the Buddha spoke of is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.”

“But ma’am, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”

“That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another. The desire and greed for the five grasping aggregates is the grasping there.”

“But ma’am, how does identity view come about?”

“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … functioning patterns … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how identity view comes about.”

“But ma’am, how does identity view not come about?”

“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … functioning patterns … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how identity view does not come about.”

“But ma’am, what is the noble eightfold path?”

“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.”

“But ma’am, is the noble eightfold path conditioned or unconditioned?”

“The noble eightfold path is conditioned.”

“Are the three practice categories included in the noble eightfold path? Or is the noble eightfold path included in the three practice categories?”

“The three practice categories are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three practice categories. Right speech, right action, and right livelihood: these things are included in the category of ethics. Right effort, right mindfulness, and right samādhi: these things are included in the category of samādhi. Right view and right thought: these things are included in the category of wisdom.”

“But ma’am, what is samādhi? What things are the objects of samādhi? What things are the prerequisites for samādhi? What is the development of samādhi?”

“Unification of the mind is samādhi. The four kinds of mindfulness meditation are the (meditation) objects/signs for samādhi. The four right efforts are the prerequisites for samādhi. The cultivation, development, and making much of these very same things is the development of samādhi.”

“How many (types of) functioning patterns are there?”

“There are these three functioning patterns. The habitual functioning patterns of the body, speech and mind.”

“But ma’am, what are the habitual functioning patterns of the body? What are the habitual functioning patterns of speech? What are the habitual functioning patterns of the mind?”

“Breathing in and breathing out are habitual functioning patterns of the body. Thougths being born and sustained analysis going on are habitual functioning patterns of the speech. Perception and feeling are the habitual functioning patterns of the mind.”

“But ma’am, why are breathing in and breathing out habitual functioning patterns of the body? Why are thougths being born and sustained analysis going on habitual functioning patterns of speech? Why are perception and feeling the habitual functioning patterns of the mind?”

“Breathing in and out is of the body. It’s a functioning pattern tied up with the body, that’s why breathing in and out is a habitual functioning pattern of the body. First thougths are being born and sustained analysis is going on, then you break into speech. That’s why thougths being born and sustained analysis going on are habitual functioning patterns of the speech. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are the habitual functioning patterns of the mind.”

“But ma’am, how does someone attain the cessation of perception and feeling?”

“A bhikkhu who is entering such an attainment does not think: ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

“But ma’am, which cease first for a bhikkhu who is entering the cessation of perception and feeling: the habitual functioning patterns of the body, speech or mind?”

“Habitual functioning patterns of the speech cease first, then those of the body, then those of the mind.”

“But ma’am, how does someone emerge from the cessation of perception and feeling?”

“A bhikkhu who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

“But ma’am, which arise first for a bhikkhu who is emerging from the cessation of perception and feeling: the habitual functioning patterns of the body, speech or mind?”

“Habitual functioning patterns of the mind arise first, then those of the body, then those of the speech.”

“But ma’am, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”

“They experience three kinds of contact: emptiness, signless, and undirected contacts.”

“But ma’am, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”

“Their mind slants, slopes, and inclines to seclusion.”

“But ma’am, how many feelings are there?”

“There are three feelings: pleasant, painful, and neutral feeling.”

“What are these three feelings?”

“Anything felt physically or mentally as pleasant or enjoyable. This is pleasant feeling. Anything felt physically or mentally as painful or unpleasant. This is painful feeling. Anything felt physically or mentally as neither pleasurable nor painful. This is neutral feeling.”

“What is pleasant and what is painful in each of the three feelings?”

“Pleasant feeling is pleasant when it remains and painful when it perishes. Painful feeling is painful when it remains and pleasant when it perishes. Neutral feeling is pleasant when there is knowledge, and painful when there is ignorance.”

“What underlying tendencies underlie each of the three feelings?”

“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.”

“Do these underlying tendencies always underlie these feelings?”

“No, they do not.”

“What should be given up in regard to each of these three feelings?”

“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.”

“Should these underlying tendencies be given up regarding all instances of these feelings?”

“No, not in all instances. Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the (mental) joy and (bodily) pleasure born of seclusion, while thougths are being born and sustained analysis is going on. With this they give up greed, and the underlying tendency to greed does not lie within that. And take a bhikkhu who reflects: ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ Nursing such a longing for the supreme liberations gives rise to sadness due to longing. With this they give up repulsion, and the underlying tendency to repulsion does not lie within that. Take a bhikkhu who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. With this they give up ignorance, and the underlying tendency to ignorance does not lie within that.”

“But ma’am, what is the counterpart of pleasant feeling?”

“Painful feeling.”

“What is the counterpart of painful feeling?”

“Pleasant feeling.”

“What is the counterpart of neutral feeling?”

“Ignorance.”

“What is the counterpart of ignorance?”

“Knowledge.”

“What is the counterpart of knowledge?”

“Freedom.”

“What is the counterpart of freedom?”

“Extinguishment.”

“What is the counterpart of Nibbana?”

“Your question goes too far, Visākha. You couldn’t figure out the limit of questions. For Nibbana is the culmination, destination, and end of the spiritual life. If you wish, go to the Buddha and ask him this question. You should remember it in line with his answer.”

And then the layman Visākha approved and agreed with what the nun Dhammadinnā said. He got up from his seat, bowed, and respectfully circled her, keeping her on his right. Then he went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

When he had spoken, the Buddha said to him, “The nun Dhammadinnā is astute, Visākha, she has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as the nun Dhammadinnā. That is what it means, and that’s how you should remember it.”

That is what the Buddha said. Satisfied, the layman Visākha was happy with what the Buddha said.