1On one occasion the Venerable Kamabhū was dwelling at Macchikasaṇḍa in the Wild Mango Grove. Then Citta the householder approached the Venerable Kamabhū, paid homage to him, sat down to one side, and said to him: "Venerable sir, how many kinds of formations are there?" [n.297] Spk explains that Citta used to abide in cessation (Spk-pṭ: as a nonreturner) and thus he raised the question to ask about the formations that are the basis for cessation (see n. 299).

"There are, householder, three kinds of formations: the bodily formation, the verbal formation, and the mental formation." [n.298] The three terms—kāyasaṅkhara, vacīsaṅkhāra, cittasȧkhara—are in Pali identical with those that make up the saṅkhāra factor of dependent origination (as at SN12.2), but in this context the purport is different, as the following discussion will show. Here, in the compounds kāyasaṅkhāra and cittasaṅkhāra, saṅkhāra clearly has a passive sense: what is formed or generated (saṅkharīyati) in dependence on the body or the mind. In the case of vacīsaṅkhāra the sense is active: what generates (saṅkharoti) speech. "Good, venerable sir," Citta the householder said. Then, having delighted and rejoiced in the Venerable Kamabhū's statement, he asked him a further question: "But, venerable sir, what is the bodily formation? What is the verbal formation? What is the mental formation?"

"In-breathing and out-breathing, householder, are the bodily formation; thought and examination are the verbal formation; perception and feeling are the mental formation."

2"Good, venerable sir," Citta the householder said. Then … he asked him a further question: "But, venerable sir, why are in-breathing and out-breathing the bodily formation? Why are thought and examination the verbal formation? Why are perception and feeling the mental formation?"

"Householder, in-breathing and out-breathing are bodily, these things are dependent upon the body; that is why in-breathing and out-breathing are the bodily formation. First one thinks and examines, then afterwards one breaks into speech; that is why thought and examination are the verbal formation. Perception and feeling are mental, these things are dependent upon the mind; that is why perception and feeling are the mental formation."

3Saying, "Good, venerable sir," … he then asked him a further question: "Venerable sir, how does the attainment of the cessation of perception and feeling come about?" [n.299] The question refers to saññāvedayitanirodha, also called nirodhasamāpatti, the attainment of cessation, a meditative state in which mind and all mental functions stop. It is said to be accessible only to arahants and nonreturners who have mastered the eight attainments of samādhi. For a detailed treatment according to the commentarial method, see Vism 702–9 (Ppn 23:16–52). Spk says Citta had asked this question to find out if the monk was familiar with the attainment.

"Householder, when a bhikkhu is attaining the cessation of perception and feeling, it does not occur to him: ‘I will attain the cessation of perception and feeling,’ or ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling’; sn.iv.294 but rather his mind has previously been developed in such a way that it leads him to such a state." [n.300] Spk: This means that before attaining cessation he has delimited the duration of the attainment, resolving, "I will be mindless (acittaka) for such a time."

4Saying, "Good, venerable sir," … he then asked him a further question: "Venerable sir, when a bhikkhu is attaining the cessation of perception and feeling, which of these things ceases first in him: the bodily formation, the verbal formation, or the mental formation?"

"Householder, when a bhikkhu is attaining the cessation of perception and feeling, first the verbal formation ceases, after that the bodily formation, and after that the mental formation." [n.301] The verbal formation (thought and examination) ceases in the second jhāna; the bodily formation (in-and-out breathing) ceases in the fourth jhāna; the mental formation (perception and feeling) ceases on entering the attainment of cessation.

5Saying, "Good, venerable sir," … he then asked him a further question: "Venerable sir, what is the difference between one who is dead and gone, and a bhikkhu who has attained the cessation of perception and feeling?"

"Householder, in the case of one who is dead and gone, the bodily formation has ceased and subsided, the verbal formation has ceased and subsided, the mental formation has ceased and subsided; his vitality is extinguished, his physical heat has been dissipated, and his faculties are fully broken up. In the case of a bhikkhu who has attained the cessation of perception and feeling, the bodily formation has ceased and subsided, the verbal formation has ceased and subsided, the mental formation has ceased and subsided; but his vitality is not extinguished, his physical heat has not been dissipated, and his faculties are serene. [n.302] Indriyāni vippasannāni. Spk: The sense faculties are fatigued when activity occurs and external objects impinge on the senses. They are afflicted, soiled as it were, like a mirror set up at a crossroads hit by dust carried by the wind. But as a mirror placed in a casket and deposited in a case shines within, so the five senses of a bhikkhu who has attained cessation shine brightly within cessation. This is the difference between one who is dead and gone, and a bhikkhu who has attained the cessation of perception and feeling."

6Saying, "Good, venerable sir," … he then asked him a further question: "Venerable sir, how does emergence from the cessation of perception and feeling come about?"

"Householder, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, it does not occur to him: ‘I will emerge from the attainment of the cessation of perception and feeling,’ or ‘I am emerging from the attainment of the cessation of perception and feeling,’ or ‘I have emerged from the attainment of the cessation of perception and feeling’; but rather his mind has previously been developed in such a way that it leads him to such a state." [n.303] Spk: Before attaining cessation, at the time of delimiting the duration, he resolves, "I will be mindless for such a time and afterwards will again become mindful."

7Saying, "Good, venerable sir," … he then asked him a further question: "Venerable sir, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, which of these things arises first in him: the bodily formation, the verbal formation, or the mental formation?"

"Householder, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, first the mental formation arises, after that the bodily formation, and after that the verbal formation." [n.304] Spk: When one emerges from cessation the mind of fruition attainment is the first to arise. It is with reference to the perception and feeling associated with that mind that it is said, "First the mental formation arises." Afterwards, at the time of bhavaṅga, the bodily formation (breathing) arises, and still later, at the time of regular activity, the verbal formation resumes, namely, thought and examination able to originate speech.

8Saying, "Good, venerable sir," … he then asked him a further question: "Venerable sir, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact touch him?"

"Householder, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, three kinds of contact touch him: emptiness-contact, signless-contact, undirected-contact." [n.305] Suññataphassa, animittaphassa, appaṇihitaphassa. Spk: These can be explained by way of their own quality (saguṇa) or by way of their object (ārammaṇa). By way of quality: the attainment of fruition (phalasamāpatti) is called emptiness, and the accompanying contact is called emptiness-contact; the same method in the other two cases. By way of object: Nibbāna is called emptiness because it is empty of lust, etc.; signless, because the signs of lust, etc., are absent; and undirected, because it is not directed towards lust, hatred, or delusion. The contact of the arisen fruition attainment, which takes emptiness-Nibbāna as object, is called emptiness-contact; the same method in the other two cases.
Fruition attainment is a special meditative attainment in which the mind directly experiences the bliss of Nibbāna. It is said to be of four levels, corresponding to the four levels of awakening (the fruition attainment of stream-entry, etc.). See Vism 698–702 (Ppn 23:3–15).

9Saying, "Good, venerable sir," … he then asked him a further question: "Venerable sir, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, towards what does his mind slant, slope, and incline?"

"Householder, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, his mind slants, slopes, and inclines towards seclusion." [n.306] Spk: It is Nibbāna that is called seclusion (viveka). His mind slants, slopes, and inclines towards that seclusion.

10"Good, venerable sir," Citta the householder said. Then, having delighted and rejoiced in the Venerable Kamabhū's statement, he asked him a further question: "Venerable sir, how many things are helpful for the attainment of the cessation of perception and feeling?"

"Indeed, householder, you are asking last what should have been asked first; but still I will answer you. For the attainment of the cessation of perception and feeling, two things are helpful: serenity and insight." [n.307] This is said because cessation is attained by first entering each jhāna and formless attainment and then contemplating it with insight by way of the three characteristics. The procedure is explained at Vism 705–7 (Ppn 23:31–43).

1Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe vihārati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ kāmabhuṁ etadavoca: "kati nu kho, bhante, saṅkhārā"ti?

"Tayo kho, gahapati, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro"ti. "Sādhu, bhante"ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi: "katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro"ti?

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

2"Sādhu, bhante"ti kho citto gahapati … pe … uttariṁ pañhaṁ apucchi: "kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro"ti?

"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.

3"Sādhu … pe … uttariṁ pañhaṁ apucchi: "Kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī"ti?

"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.

4"Sādhu … pe … uttariṁ pañhaṁ apucchi: "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.

5"Sādhu … pe … uttariṁ pañhaṁ apucchi: "yvāyaṁ, bhante, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, imesaṁ kiṁ nānākaraṇan"ti?

"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.

6"Sādhu … pe … uttariṁ pañhaṁ apucchi: "Kathaṁ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī"ti?

"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.

7"Sādhu, bhante … pe … uttariṁ pañhaṁ apucchi: "saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro"ti?

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

8"Sādhu … pe … uttariṁ pañhaṁ apucchi: "saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ pana, bhante, bhikkhuṁ kati phassā phusanti"?

"Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, gahapati, bhikkhuṁ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso"ti.

9"Sādhu … pe … uttariṁ pañhaṁ apucchi: "saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṁninnaṁ cittaṁ hoti, kiṁpoṇaṁ, kiṁpabbhāran"ti?

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

10"Sādhu, bhante"ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi: "saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā"ti?

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

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Chaṭṭhaṁ.