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Linked Discourses 41 6 संयुत्त निकाय 41।1 6

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Dutiyakāmabhūsutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

संयुत्तsaṃ·yut·ta निकायni·kā·ya 41।6

Saṁyutta Nikāya 41.6

Linked Discourses 41.6
2

1। चित्तवग्गcit·ta·vag·ga

1. Cittavagga

1. With Citta
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दुतियकामभूसुत्तdu·ti·ya·kā·ma·bhū·sut·ta

Dutiyakāmabhūsutta

With Kāmabhū (2nd)
4

एकंe·kaṃ समयंsa·ma·yaṃ आयस्माā·yas·mā कामभूkā·ma·bhū मच्छिकासण्डेmac·chi·kā·saṇ·ḍe विहरतिvi·ha·ra·ti अम्बाटकवने।am·bā·ṭa·ka·va·ne

Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane.

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.
5

अथa·tha खोkho चित्तोcit·to गहपतिga·ha·pa·ti येनायस्माye·nā·yas·mā कामभूkā·ma·bhū तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho चित्तोcit·to गहपतिga·ha·pa·ti आयस्मन्तंā·yas·man·taṃ कामभुंkā·ma·bhuṃ एतदवोच:e·ta·da·vo·ca

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

Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:
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“कतिka·ti नुnu खो,kho भन्ते,bhan·te सङ्खारा”ति?saṅ·khā·rā

“kati nu kho, bhante, saṅkhārā”ti?

“Sir, how many processes are there?”
7

“तयोta·yo खो,kho गहपति,ga·ha·pa·ti सङ्खारा—saṅ·khā·rā

“Tayo kho, gahapati, saṅkhārā—

“Householder, there are three processes.
8

कायसङ्खारो,kā·ya·saṅ·khā·ro वचीसङ्खारो,va·cī·saṅ·khā·ro चित्तसङ्खारो”ति।cit·ta·saṅ·khā·ro

kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.

The physical process, the verbal process, and the mental process.”
9

“साधु,sā·dhu भन्ते”तिbhan·te खोkho चित्तोcit·to गहपतिga·ha·pa·ti आयस्मतोā·yas·ma·to कामभुस्सkā·ma·bhus·sa भासितंbhā·si·taṃ अभिनन्दित्वाa·bhi·nan·dit·vā अनुमोदित्वाa·nu·mo·dit·vā आयस्मन्तंā·yas·man·taṃ कामभुंkā·ma·bhuṃ उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“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:
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“कतमोka·ta·mo पन,pa·na भन्ते,bhan·te कायसङ्खारो,kā·ya·saṅ·khā·ro कतमोka·ta·mo वचीसङ्खारो,va·cī·saṅ·khā·ro कतमोka·ta·mo चित्तसङ्खारो”ति?cit·ta·saṅ·khā·ro

“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?”
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“अस्सासपस्सासाas·sā·sa·pas·sā·sā खो,kho गहपति,ga·ha·pa·ti कायसङ्खारो,kā·ya·saṅ·khā·ro वितक्कविचाराvi·tak·ka·vi·cā·rā वचीसङ्खारो,va·cī·saṅ·khā·ro सञ्ञाsañ·ñā चca वेदनाve·da·nā चca चित्तसङ्खारो”ति।cit·ta·saṅ·khā·ro

“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.”
12

“साधु,sā·dhu भन्ते”तिbhan·te खोkho चित्तोcit·to गहपतिga·ha·pa·ti …पे…pe उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

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

Saying “Good, sir,” he asked another question:
13

“कस्माkas·mā पन,pa·na भन्ते,bhan·te अस्सासपस्सासाas·sā·sa·pas·sā·sā कायसङ्खारो,kā·ya·saṅ·khā·ro कस्माkas·mā वितक्कविचाराvi·tak·ka·vi·cā·rā वचीसङ्खारो,va·cī·saṅ·khā·ro कस्माkas·mā सञ्ञाsañ·ñā चca वेदनाve·da·nā चca चित्तसङ्खारो”ति?cit·ta·saṅ·khā·ro

“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?”
14

“अस्सासपस्सासाas·sā·sa·pas·sā·sā खो,kho गहपति,ga·ha·pa·ti कायिका।kā·yi·kā एतेe·te धम्माdham·mā कायप्पटिबद्धा,kā·yap·pa·ṭi·bad·dhā तस्माtas·mā अस्सासपस्सासाas·sā·sa·pas·sā·sā कायसङ्खारो।kā·ya·saṅ·khā·ro

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

“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.
15

पुब्बेpub·be खो,kho गहपति,ga·ha·pa·ti वितक्केत्वाvi·tak·ket·vā विचारेत्वाvi·cā·ret·vā पच्छाpac·chā वाचंvā·caṃ भिन्दति,bhin·da·ti तस्माtas·mā वितक्कविचाराvi·tak·ka·vi·cā·rā वचीसङ्खारो।va·cī·saṅ·khā·ro

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

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.
16

सञ्ञाsañ·ñā चca वेदनाve·da·nā चca चेतसिका।ce·ta·si·kā एतेe·te धम्माdham·mā चित्तप्पटिबद्धा,cit·tap·pa·ṭi·bad·dhā तस्माtas·mā सञ्ञाsañ·ñā चca वेदनाve·da·nā चca चित्तसङ्खारो”ति।cit·ta·saṅ·khā·ro

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

Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.”
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“साधुsā·dhu …पे…pe उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:
18

“कथंka·thaṃ पन,pa·na भन्ते,bhan·te सञ्ञावेदयितनिरोधसमापत्तिsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti होती”ति?ho·tī

“kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti?

“But sir, how does someone attain the cessation of perception and feeling?”
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“नna खो,kho गहपति,ga·ha·pa·ti सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापज्जन्तस्सsa·mā·paj·jan·tas·sa भिक्खुनोbhik·khu·no एवंe·vaṃ होति:ho·ti

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

“A mendicant who is entering such an attainment does not think:
20

‘अहंa·haṃ सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापज्जिस्सन्’तिsa·mā·paj·jis·san वाvā ‘अहंa·haṃ सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापज्जामी’तिsa·mā·paj·jā·mī वाvā ‘अहंa·haṃ सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नो’तिsa·mā·pan·no वा।vā

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

‘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.’
21

अथa·tha ख्वस्सkhvas·sa पुब्बेवpub·be·va तथाta·thā चित्तंcit·taṃ भावितंbhā·vi·taṃ होतिho·ti यंyaṃ तंtaṃ तथत्तायta·that·tā·ya उपनेती”ति।u·pa·ne·tī

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

Rather, their mind has been previously developed so as to lead to such a state.”
22

“साधुsā·dhu …पे…pe उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:
23

“सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापज्जन्तस्सsa·mā·paj·jan·tas·sa पन,pa·na भन्ते,bhan·te भिक्खुनोbhik·khu·no कतमेka·ta·me धम्माdham·mā पठमंpa·ṭha·maṃ निरुज्झन्ति,ni·ruj·jhan·ti यदिya·di वाvā कायसङ्खारो,kā·ya·saṅ·khā·ro यदिya·di वाvā वचीसङ्खारो,va·cī·saṅ·khā·ro यदिya·di वाvā चित्तसङ्खारो”ति?cit·ta·saṅ·khā·ro

“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?”
24

“सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापज्जन्तस्सsa·mā·paj·jan·tas·sa खो,kho गहपति,ga·ha·pa·ti भिक्खुनोbhik·khu·no वचीसङ्खारोva·cī·saṅ·khā·ro पठमंpa·ṭha·maṃ निरुज्झति,ni·ruj·jha·ti ततोta·to कायसङ्खारो,kā·ya·saṅ·khā·ro ततोta·to चित्तसङ्खारो”ति।cit·ta·saṅ·khā·ro

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

“The verbal process ceases first, then physical, then mental.”
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“साधुsā·dhu …पे…pe उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:
26

“य्वायं,yvā·yaṃ भन्ते,bhan·te मतोma·to कालङ्कतो,kā·laṅ·ka·to योyo चायंcā·yaṃ भिक्खुbhik·khu सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नो,sa·mā·pan·no इमेसंi·me·saṃ किंkiṃ नानाकरणन्”ति?nā·nā·ka·ra·ṇan

“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?”
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“य्वायं,yvā·yaṃ गहपति,ga·ha·pa·ti मतोma·to कालङ्कतोkā·laṅ·ka·to तस्सtas·sa कायसङ्खारोkā·ya·saṅ·khā·ro निरुद्धोni·rud·dho पटिप्पस्सद्धो,pa·ṭip·pas·sad·dho वचीसङ्खारोva·cī·saṅ·khā·ro निरुद्धोni·rud·dho पटिप्पस्सद्धो,pa·ṭip·pas·sad·dho चित्तसङ्खारोcit·ta·saṅ·khā·ro निरुद्धोni·rud·dho पटिप्पस्सद्धो,pa·ṭip·pas·sad·dho आयुā·yu परिक्खीणो,pa·rik·khī·ṇo उस्माus·mā वूपसन्ता,vū·pa·san·tā इन्द्रियानिin·dri·yā·ni विपरिभिन्नानि।vi·pa·ri·bhin·nā·ni

“Yvāyaṁ, gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni.

“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.
28

योyo चca ख्वायं,khvā·yaṃ गहपति,ga·ha·pa·ti भिक्खुbhik·khu सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नो,sa·mā·pan·no तस्सपिtas·sa·pi कायसङ्खारोkā·ya·saṅ·khā·ro निरुद्धोni·rud·dho पटिप्पस्सद्धो,pa·ṭip·pas·sad·dho वचीसङ्खारोva·cī·saṅ·khā·ro निरुद्धोni·rud·dho पटिप्पस्सद्धो,pa·ṭip·pas·sad·dho चित्तसङ्खारोcit·ta·saṅ·khā·ro निरुद्धोni·rud·dho पटिप्पस्सद्धो,pa·ṭip·pas·sad·dho आयुā·yu अपरिक्खीणो,a·pa·rik·khī·ṇo उस्माus·mā अवूपसन्ता,a·vū·pa·san·tā इन्द्रियानिin·dri·yā·ni विप्पसन्नानि।vip·pa·san·nā·ni

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

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.
29

य्वायं,yvā·yaṃ गहपति,ga·ha·pa·ti मतोma·to कालङ्कतो,kā·laṅ·ka·to योyo चायंcā·yaṃ भिक्खुbhik·khu सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ समापन्नो,sa·mā·pan·no इदंi·daṃ नेसंne·saṃ नानाकरणन्”ति।nā·nā·ka·ra·ṇan

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

That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”
30

“साधुsā·dhu …पे…pe उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:
31

“कथंka·thaṃ पन,pa·na भन्ते,bhan·te सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठानंvuṭ·ṭhā·naṃ होती”ति?ho·tī

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

“But sir, how does someone emerge from the cessation of perception and feeling?”
32

“नna खो,kho गहपति,ga·ha·pa·ti सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठहन्तस्सvuṭ·ṭha·han·tas·sa भिक्खुनोbhik·khu·no एवंe·vaṃ होति:ho·ti

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

“A mendicant who is emerging from such an attainment does not think:
33

‘अहंa·haṃ सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठहिस्सन्’तिvuṭ·ṭha·his·san वाvā ‘अहंa·haṃ सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठहामी’तिvuṭ·ṭha·hā·mī वाvā ‘अहंa·haṃ सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठितो’तिvuṭ·ṭhi·to वा।vā

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

‘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.’
34

अथa·tha ख्वस्सkhvas·sa पुब्बेवpub·be·va तथाta·thā चित्तंcit·taṃ भावितंbhā·vi·taṃ होति,ho·ti यंyaṃ तंtaṃ तथत्तायta·that·tā·ya उपनेती”ति।u·pa·ne·tī

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

Rather, their mind has been previously developed so as to lead to such a state.”
35

“साधु,sā·dhu भन्तेbhan·te …पे…pe उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“Sādhu, bhante …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:
36

“सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठहन्तस्सvuṭ·ṭha·han·tas·sa पन,pa·na भन्ते,bhan·te भिक्खुनोbhik·khu·no कतमेka·ta·me धम्माdham·mā पठमंpa·ṭha·maṃ उप्पज्जन्ति,up·paj·jan·ti यदिya·di वाvā कायसङ्खारो,kā·ya·saṅ·khā·ro यदिya·di वाvā वचीसङ्खारो,va·cī·saṅ·khā·ro यदिya·di वाvā चित्तसङ्खारो”ति?cit·ta·saṅ·khā·ro

“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?”
37

“सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठहन्तस्स,vuṭ·ṭha·han·tas·sa गहपति,ga·ha·pa·ti भिक्खुनोbhik·khu·no चित्तसङ्खारोcit·ta·saṅ·khā·ro पठमंpa·ṭha·maṃ उप्पज्जति,up·paj·ja·ti ततोta·to कायसङ्खारो,kā·ya·saṅ·khā·ro ततोta·to वचीसङ्खारो”ति।va·cī·saṅ·khā·ro

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

“The mental process arises first, then physical, then verbal.”
38

“साधुsā·dhu …पे…pe उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:
39

“सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठितंvuṭ·ṭhi·taṃ पन,pa·na भन्ते,bhan·te भिक्खुंbhik·khuṃ कतिka·ti फस्साphas·sā फुसन्ति”?phu·san·ti

“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?”
40

“सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठितंvuṭ·ṭhi·taṃ खो,kho गहपति,ga·ha·pa·ti भिक्खुंbhik·khuṃ तयोta·yo फस्साphas·sā फुसन्ति—phu·san·ti

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

“They experience three kinds of contact:
41

सुञ्ञतोsuñ·ña·to फस्सो,phas·so अनिमित्तोa·ni·mit·to फस्सो,phas·so अप्पणिहितोap·pa·ṇi·hi·to फस्सो”ति।phas·so

suññato phasso, animitto phasso, appaṇihito phasso”ti.

emptiness, signless, and undirected contacts.”
42

“साधुsā·dhu …पे…pe उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“Sādhu …pe… uttariṁ pañhaṁ apucchi:

Saying “Good, sir,” he asked another question:
43

“सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठितस्सvuṭ·ṭhi·tas·sa पन,pa·na भन्ते,bhan·te भिक्खुनोbhik·khu·no किंनिन्नंkiṃ·nin·naṃ चित्तंcit·taṃ होति,ho·ti किंपोणं,kiṃ·po·ṇaṃ किंपब्भारन्”ति?kiṃ·pab·bhā·ran

“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?”
44

“सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā वुट्ठितस्सvuṭ·ṭhi·tas·sa खो,kho गहपति,ga·ha·pa·ti भिक्खुनोbhik·khu·no विवेकनिन्नंvi·ve·ka·nin·naṃ चित्तंcit·taṃ होतिho·ti विवेकपोणंvi·ve·ka·po·ṇaṃ विवेकपब्भारन्”ति।vi·ve·ka·pab·bhā·ran

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

“Their mind slants, slopes, and inclines to seclusion.”
45

“साधु,sā·dhu भन्ते”तिbhan·te खोkho चित्तोcit·to गहपतिga·ha·pa·ti आयस्मतोā·yas·ma·to कामभुस्सkā·ma·bhus·sa भासितंbhā·si·taṃ अभिनन्दित्वाa·bhi·nan·dit·vā अनुमोदित्वाa·nu·mo·dit·vā आयस्मन्तंā·yas·man·taṃ कामभुंkā·ma·bhuṃ उत्तरिंut·ta·riṃ पञ्हंpañ·haṃ अपुच्छि:a·puc·chi

“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:
46

“सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā पन,pa·na भन्ते,bhan·te कतिka·ti धम्माdham·mā बहूपकारा”ति?ba·hū·pa·kā·rā

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

“But sir, how many things are helpful for attaining the cessation of perception and feeling?”
47

“अद्धाad·dhā खोkho त्वं,tvaṃ गहपति,ga·ha·pa·ti यंyaṃ पठमंpa·ṭha·maṃ पुच्छितब्बंpuc·chi·tab·baṃ तंtaṃ पुच्छसि।puc·cha·si

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

“Well, householder, you’ve finally asked what you should have asked first!
48

अपिa·pi चca त्याहंtyā·haṃ ब्याकरिस्सामि।byā·ka·ris·sā·mi

Api ca tyāhaṁ byākarissāmi.

Nevertheless, I will answer you.
49

सञ्ञावेदयितनिरोधसमापत्तियाsañ·ñā·ve·da·yi·ta·ni·ro·dha·sa·mā·pat·ti·yā खो,kho गहपति,ga·ha·pa·ti द्वेdve धम्माdham·mā बहूपकारा—ba·hū·pa·kā·rā

Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā—

Two things are helpful for attaining the cessation of perception and feeling:
50

समथोsa·ma·tho चca विपस्सनाvi·pas·sa·nā चा”ति।cā

samatho ca vipassanā cā”ti.

serenity and discernment.”
51

छट्ठं।chaṭ·ṭhaṃ

Chaṭṭhaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.