Linked Discourses

1. The Chapter with Citta

With Kāmabhū (2nd)

Saṁyutta Nikāya

1. Cittavagga

Dutiyakāmabhūsutta

Linked Discourses

1. The Chapter with Citta

With Kāmabhū (2nd)

Saṁyutta Nikāya

1. Cittavagga

Dutiyakāmabhūsutta

With Kāmabhū (2nd)

Citta asks Kāmabhū about the different kinds of processes (<i lang='pi' translate='no'>saṅkhāra</i>) in a series of questions that lead to the most profound of meditation experiences.

Ruta suttaSN 41.6Sutta Piṭaka › Saṃyutta Nikāya › 4. Saḷāyatanavaggasaṁyutta › 41. Cittasaṁyutta › 1. Cittavagga › Dutiyakāmabhūsutta

← Suttas

Vista:

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.Then CittacittaMente, corazón o estado de consciencia. En los suttas puede referirse a la mente como experiencia cognitiva y afectiva, no solo al pensamiento conceptual. En meditación, citta suele señalar el estado o cualidad de la mente que se observa, calma, concentra o libera.Ver en el glosario the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:

Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ kāmabhuṁ etadavoca:

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.

Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane.

Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:

Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ kāmabhuṁ etadavoca:

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ kāmabhuṁ etadavoca:

“Sir, how many processes are there?”*Excepting the final question, Citta’s questions echo those of the layman Visākha to the nun Dhammadinnā (MN 44:13.1).

“kati nu kho, bhante, saṅkhārā”ti?

“Sir, how many processes are there?”*

“kati nu kho, bhante, saṅkhārā”ti?

“Sir, how many processes are there?”*Excepting the final question, Citta’s questions echo those of the layman Visākha to the nun Dhammadinnā (MN 44:13.1).“kati nu kho, bhante, saṅkhārā”ti?

“Householder, there are three processes.The physical process, the verbal process, and the mental process.”*These three “processes” (saṅkhāra) apply, as we shall see, in the development of meditation (DN 18:24.1). They must be distinguished from the similarly named three kinds of “choices” (saṅkhāra) that define volitional activity determining rebirth (i.e. karma, MN 57:8.2). In the three “processes”, the final item is always cittasaṅkhāra (“mental process”), whereas in the three “choices” the final item is usually manosaṅkhāra. While mano and citta both mean “mind”, mano leans to the sense of “volition”, while citta leans to the sense of “awareness”. It is a quirk of the Pali texts that they usually have cittasaṅkhāra in the context of dependent origination (but see SN 12.25:13.1), where the Sanskrit has the expected manaḥsaṁskāraḥ (SF 165 Ādisūtra, Arv 5.2 Arthaviniścayasūtra, SF 238 Pratītyasamutpādādivibhaṅganirdeśa).

“Tayo kho, gahapati, saṅkhārā—kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.

“Householder, there are three processes.

“Tayo kho, gahapati, saṅkhārā—

The physical process, the verbal process, and the mental process.”*

kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.

“Householder, there are three processes.“Tayo kho, gahapati, saṅkhārā—The physical process, the verbal process, and the mental process.”*These three “processes” (saṅkhāra) apply, as we shall see, in the development of meditation (DN 18:24.1). They must be distinguished from the similarly named three kinds of “choices” (saṅkhāra) that define volitional activity determining rebirth (i.e. karma, MN 57:8.2). In the three “processes”, the final item is always cittasaṅkhāra (“mental process”), whereas in the three “choices” the final item is usually manosaṅkhāra. While mano and citta both mean “mind”, mano leans to the sense of “volition”, while citta leans to the sense of “awareness”. It is a quirk of the Pali texts that they usually have cittasaṅkhāra in the context of dependent origination (but see SN 12.25:13.1), where the Sanskrit has the expected manaḥsaṁskāraḥ (SF 165 Ādisūtra, Arv 5.2 Arthaviniścayasūtra, SF 238 Pratītyasamutpādādivibhaṅganirdeśa).kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.

Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:

“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:

“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi:

“But sir, what is the physical process? What’s the verbal process? What’s the mental process?”

“katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?

“But sir, what is the physical process? What’s the verbal process? What’s the mental process?”

“katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?

“But sir, what is the physical process? What’s the verbal process? What’s the mental process?”“katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?

“Breathing is a physical process. Placing the mind and keeping it connected are a verbal process. Perception and feeling are a mental process.”

“Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.

“Breathing is a physical process. Placing the mind and keeping it connected are a verbal process. Perception and feeling are a mental process.”

“Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.

“Breathing is a physical process. Placing the mind and keeping it connected are a verbal process. Perception and feeling are a mental process.”“Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.

Saying “Good, sir,” he asked another question:

“Sādhu, bhante”ti kho citto gahapati …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:

“Sādhu, bhante”ti kho citto gahapati …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:“Sādhu, bhante”ti kho citto gahapati …pe… uttariṁ pañhaṁ apucchi:

“But sir, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?”

“kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?

“But sir, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?”

“kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?

“But sir, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?”“kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?

“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.*Breathing is referred to as a “physical process” in the context of breath meditation to emphasize the natural stilling that occurs as the meditation settles. | As in MN 43, the questions are laying the groundwork for a discussion of deep meditation. Hence in these definitions what is being discussed is not “processes” in general, but the very last residue of activity or disturbance whose cessation marks the transition to a deeper level of consciousness.First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process.*Vitakka and vicāra have a more basic sense in ordinary states of mind (“thought” and “exploring”) and a more refined sense in the elevated consciousness of jhāna (“placing the mind” and “keeping it connected”). They act as a condition for breaking into speech, so any hint of such movement, no matter how subtle, must be abandoned.Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.”*As with the verbal process, it is the two taken together that constitute a “process”.

“Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.

“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.*

“Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro.

First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process.*

Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.

Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.”*

Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.

“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.*Breathing is referred to as a “physical process” in the context of breath meditation to emphasize the natural stilling that occurs as the meditation settles. | As in MN 43, the questions are laying the groundwork for a discussion of deep meditation. Hence in these definitions what is being discussed is not “processes” in general, but the very last residue of activity or disturbance whose cessation marks the transition to a deeper level of consciousness.“Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process.*Vitakka and vicāra have a more basic sense in ordinary states of mind (“thought” and “exploring”) and a more refined sense in the elevated consciousness of jhāna (“placing the mind” and “keeping it connected”). They act as a condition for breaking into speech, so any hint of such movement, no matter how subtle, must be abandoned.Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.”*As with the verbal process, it is the two taken together that constitute a “process”.Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:“Sādhu …pe… uttariṁ pañhaṁ apucchi:

“But sir, how does someone attain the cessation of perception and feeling?”

“kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti?

“But sir, how does someone attain the cessation of perception and feeling?”

“kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti?

“But sir, how does someone attain the cessation of perception and feeling?”“kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti?

“A mendicant 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.”*Compare MN 43:28.2.

“Na kho, gahapati, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.

“A mendicant who is entering such an attainment does not think:

“Na kho, gahapati, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti:

‘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.’

‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā.

Rather, their mind has been previously developed so as to lead to such a state.”*

Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.

“A mendicant who is entering such an attainment does not think:“Na kho, gahapati, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: ‘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.’‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. Rather, their mind has been previously developed so as to lead to such a state.”*Compare MN 43:28.2.Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:“Sādhu …pe… uttariṁ pañhaṁ apucchi:

“But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: the physical, verbal, or mental process?”

“saññāvedayitanirodhaṁ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

“But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: the physical, verbal, or mental process?”

“saññāvedayitanirodhaṁ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

“But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: the physical, verbal, or mental process?”“saññāvedayitanirodhaṁ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

“Saññāvedayitanirodhaṁ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṁ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.

“The verbal process ceases first, then physical, then mental.”*

“Saññāvedayitanirodhaṁ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṁ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.

“The verbal process ceases first, then physical, then mental.”*The verbal process ceases in the first absorption, the breath in the fourth absorption (SN 36.11:2.19), and feeling and perception in the attainment of cessation.“Saññāvedayitanirodhaṁ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṁ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:“Sādhu …pe… uttariṁ pañhaṁ apucchi:

“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”

“yvāyaṁ, bhante, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, imesaṁ kiṁ nānākaraṇan”ti?

“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”

“yvāyaṁ, bhante, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, imesaṁ kiṁ nānākaraṇan”ti?

“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”“yvāyaṁ, bhante, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, imesaṁ kiṁ nānākaraṇan”ti?

“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”

“Yvāyaṁ, gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. Yo ca khvāyaṁ, gahapati, bhikkhu saññāvedayitanirodhaṁ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṁ, gahapati, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, idaṁ nesaṁ nānākaraṇan”ti.

“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.

When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.

Yo ca khvāyaṁ, gahapati, bhikkhu saññāvedayitanirodhaṁ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.

That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”

Yvāyaṁ, gahapati, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, idaṁ nesaṁ nānākaraṇan”ti.

“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.“Yvāyaṁ, gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.Yo ca khvāyaṁ, gahapati, bhikkhu saññāvedayitanirodhaṁ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”Yvāyaṁ, gahapati, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, idaṁ nesaṁ nānākaraṇan”ti.

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:“Sādhu …pe… uttariṁ pañhaṁ apucchi:

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

“kathaṁ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?

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

“kathaṁ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?

“But sir, how does someone emerge from the cessation of perception and feeling?”“kathaṁ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?

“A mendicant 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.”

“Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti, yaṁ taṁ tathattāya upanetī”ti.

“A mendicant who is emerging from such an attainment does not think:

“Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti:

‘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.’

‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.

Rather, their mind has been previously developed so as to lead to such a state.”

Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti, yaṁ taṁ tathattāya upanetī”ti.

“A mendicant who is emerging from such an attainment does not think:“Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: ‘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.’‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Rather, their mind has been previously developed so as to lead to such a state.”Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti, yaṁ taṁ tathattāya upanetī”ti.

Saying “Good, sir,” he asked another question:

“Sādhu, bhante …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:

“Sādhu, bhante …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:“Sādhu, bhante …pe… uttariṁ pañhaṁ apucchi:

“But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: the physical, verbal, or mental process?”

“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

“But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: the physical, verbal, or mental process?”

“But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: the physical, verbal, or mental process?”“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

“The mental process arises first, then physical, then verbal.”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṁ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.

“The mental process arises first, then physical, then verbal.”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṁ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.

“The mental process arises first, then physical, then verbal.”“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṁ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:“Sādhu …pe… uttariṁ pañhaṁ apucchi:

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

“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ pana, bhante, bhikkhuṁ kati phassā phusanti”?

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

“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ pana, bhante, bhikkhuṁ kati phassā phusanti”?

“But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ pana, bhante, bhikkhuṁ kati phassā phusanti”?

“They experience three kinds of contact:emptiness, signless, and undirected contacts.”*See the discussion on various “releases of the heart” at MN 43:26.1ff. Here, when emerging from cessation, the higher form of release is meant, as the meditator’s mind naturally inclines towards liberating insight.

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, gahapati, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti.

“They experience three kinds of contact:

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, gahapati, bhikkhuṁ tayo phassā phusanti—

emptiness, signless, and undirected contacts.”*

suññato phasso, animitto phasso, appaṇihito phasso”ti.

“They experience three kinds of contact:“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, gahapati, bhikkhuṁ tayo phassā phusanti—emptiness, signless, and undirected contacts.”*See the discussion on various “releases of the heart” at MN 43:26.1ff. Here, when emerging from cessation, the higher form of release is meant, as the meditator’s mind naturally inclines towards liberating insight.suññato phasso, animitto phasso, appaṇihito phasso”ti.

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:“Sādhu …pe… uttariṁ pañhaṁ apucchi:

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

“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṁninnaṁ cittaṁ hoti, kiṁpoṇaṁ, kiṁpabbhāran”ti?

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

“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṁninnaṁ cittaṁ hoti, kiṁpoṇaṁ, kiṁpabbhāran”ti?

“But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṁninnaṁ cittaṁ hoti, kiṁpoṇaṁ, kiṁpabbhāran”ti?

“Their mind slants, slopes, and inclines to seclusion.”*Here the higher sense of “seclusion” is meant, namely Nibbāna.

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāran”ti.

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

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāran”ti.

“Their mind slants, slopes, and inclines to seclusion.”*Here the higher sense of “seclusion” is meant, namely Nibbāna.“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāran”ti.

Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:

“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:

“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi:

“But sir, how many things are helpful for attaining the cessation of perception and feeling?”*Here MN 44 shifts to discuss feeling.

“saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti?

“But sir, how many things are helpful for attaining the cessation of perception and feeling?”*

“saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti?

“But sir, how many things are helpful for attaining the cessation of perception and feeling?”*Here MN 44 shifts to discuss feeling.“saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti?

“Well, householder, you’ve finally asked what you should have asked first!Nevertheless, I will answer you.Two things are helpful for attaining the cessation of perception and feeling:serenity and discernment.”

“Addhā kho tvaṁ, gahapati, yaṁ paṭhamaṁ pucchitabbaṁ taṁ pucchasi. Api ca tyāhaṁ byākarissāmi. Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā—samatho ca vipassanā cā”ti.

“Well, householder, you’ve finally asked what you should have asked first!

“Addhā kho tvaṁ, gahapati, yaṁ paṭhamaṁ pucchitabbaṁ taṁ pucchasi.

Nevertheless, I will answer you.

Api ca tyāhaṁ byākarissāmi.

Two things are helpful for attaining the cessation of perception and feeling:

Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā—

serenity and discernment.”

samatho ca vipassanā cā”ti.

“Well, householder, you’ve finally asked what you should have asked first!“Addhā kho tvaṁ, gahapati, yaṁ paṭhamaṁ pucchitabbaṁ taṁ pucchasi. Nevertheless, I will answer you.Api ca tyāhaṁ byākarissāmi. Two things are helpful for attaining the cessation of perception and feeling:Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā—serenity and discernment.”samatho ca vipassanā cā”ti.

Chaṭṭhaṁ.