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Samyutta Nikaya

# SN 41.6 Dutiya Kāmabhū Sutta (With Kāmabhū – Part 2) SN 41.6

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## Text

    [page 1]
    SN 41.6
    Salāyatanavagga Saṁyutta (Collection On the Six Sense Bases)
    Citta Saṁyutta (Connected Discourses on Citta, the Householder)
    Citta Vagga (The Section on Citta)

    Dutiyakāmabhū Sutta
    “With Kāmabhū – Part 2”
    Translated by Bhikkhu Candana
    Copyright © Bhikkhu Candana 2022

    At one time, the Venerable Kāmabhū was living in the Ambataka Wild Mango orchard,
    in the Macchikāsaṇḍa province, when the householder Citta approached the Venerable Kāmabhū,
    and after paying his respects, sat down to one side.

    Then the householder Citta, while seated at one side, said to the Venerable Kāmabhū: “Bhante,
    how many saṅkhāras (activation processes or volitional actions) are there?”
    “Householder, of these there are three, which are the bodily saṅkhāras, the verbal saṅkhāras, and
    the mental saṅkhāras.”
    “Sādhu Bhante!” replied Citta in delightful agreement, as he continued on:
    “But what, Bhante, are the bodily saṅkhāras, what are the verbal saṅkhāras, and what are the
    mental saṅkhāras?”
    “Householder, the in-and-out breathing are the bodily saṅkhāras; thinking and pondering are the
    verbal saṅkhāras, while perceptions and feelings are the mental saṅkhāras.”
    “Sādhu Bhante!” replied Citta as he approved with delight, while inquiring further:
    “But why, Bhante, are the in-and-out breathing considered to be bodily saṅkhāras? Why are
    thinking and pondering considered to be verbal saṅkhāras? And why are perceiving and feeling
    considered to be mental saṅkhāras?”
    “Householder, the in-and-out breathing take place because of the presence of a body; they are
    bound with and to the body, therefore the in-and-out breathing are considered to be the bodily
    saṅkhāras.

    [page 2]
    Further, householder, prior to speaking, someone first thinks and ponders “sub-vocally,” and
    only after having done so, one breaks into words, therefore thinking and pondering are verbal
    saṅkhāras.
    Meanwhile, perceiving and feeling are both mental processes and are bound with and to the
    mind, therefore perceptions and feelings are mental saṅkhāras.”
    “Sādhu Bhante!” replied Citta, delighting in the response given by the Ven. Kāmabhū, as he
    continued:
    “But how Bhante, is the cessation of perceptions and feelings attained?
    “Householder, it does not occur in a way where the Bhikkhu who attains to the cessation of
    perceptions and feelings would reflect to himself thus: “I am about to attain the cessation of
    perceptions and feelings,” or “I am now attaining to the cessation of perceptions and feeling,”
    nor “I have just attained the cessation of perceptions and feelings.” Rather, his mind has already
    been developed in such a manner that it naturally unfolds into and opens up to that state.”
    “Sādhu Bhante!” replied Citta in delightful agreement, as he continued on:
    “But Bhante, as the Bhikkhu is attaining to the cessation of perceptions and feelings, what ceases
    first: The bodily saṅkhāras? The verbal saṅkhāras? Or the mental saṅkhāras?”
    “Householder, as the Bhikkhu is attaining to the cessation of perceptions and feelings, the verbal
    saṅkhāras are the ones to cease first, then the bodily saṅkhāras, and then finally, the mental
    saṅkhāras are the ones to cease last.”
    “Sādhu Bhante!” replied Citta as he approved with delight, and asked further:
    “Bhante, is there a difference between a dead person and the Bhikkhu, who has attained to the
    cessation of perceptions and feelings?”
    “Householder, in the case of a dead person who has come to the end of life, the bodily saṅkhāras
    have ceased completely and are all subsided; the verbal saṅkhāras have also ceased completely
    and are all subsided; the mental saṅkhāras have also ceased completely and are now subsided;
    the living vitality (āyu) has been exhausted by coming to a halt; the vital heat necessary for life
    to occur, has been extinguished, and the mental faculties have all dispersed.
    However, householder, in the case of the Bhikkhu who has attained to the cessation of
    perceptions and feelings, the bodily saṅkhāras have ceased completely and are all subsided; the
    verbal saṅkhāras have also ceased completely and are all subsided; the mental saṅkhāras have
    also ceased completely and are now subsided. But, the living vitality (āyu) has not been
    exhausted nor come to a halt, the vital heat necessary for life to occur has not been extinguished,
    and the mental faculties in fact are now much clearer and refreshed. This is the difference,
    householder, between a dead person and one who has attained to the cessation of perceptions and
    feelings.”

    [page 3]
    “Sādhu, Sādhu, Bhante!” replied Citta, delighting in the response given by the Ven. Kāmabhū,
    while continuing to ask further:
    “And how Bhante, does one emerge from the state of cessation of perceptions and feelings?”
    “Here, householder, in coming out of the cessation of perceptions and feelings, it does not
    happen in a way where the Bhikkhu would reflect to himself: “I am about to emerge from the
    cessation of perceptions and feelings,” or “I am now emerging from the cessation of perceptions
    and feeling,” nor “I have just emerged from the cessation of perceptions and feelings.” Rather,
    his mind has already been developed in such a manner that it naturally emerges from that state.”
    “Sādhu Bhante!” replied Citta in delighted agreement, as he asked further:
    “But Bhante, as the Bhikkhu is coming out of the cessation of perceptions and feelings, what
    arises first: The bodily saṅkhāras? The verbal saṅkhāras? Or the mental saṅkhāras?”
    “Householder, as the Bhikkhu is emerging from the cessation of perceptions and feelings, the
    mental saṅkhāras are the ones to arise first, then the bodily saṅkhāras, and then the verbal
    saṅkhāras are the ones to arise last.”
    “Sādhu Bhante!” replied Citta as he approved with delight, while continuing:
    “Bhante, what are the types of contact that touch the Bhikkhu who emerges from the cessation of
    perceptions and feelings?”
    “Householder, there are three types of contact that touch the Bhikkhu who emerges from the
    cessation of perceptions and feelings. These are the perception of emptiness, the perception of
    the sign-less, and the perception of the undirected, which touch the Bhikkhu who emerges from
    the cessation of perceptions and feelings.
    “Sādhu, Sādhu, Bhante!” exclaimed the householder Citta, being delighted with the Ven.
    Kāmabhū’s response, as he continued:
    “Bhante, in what direction does the mind of the Bhikkhu incline and lean towards, as he emerges
    from the cessation of perceptions and feelings?”
    “Householder, the mind of the Bhikkhu who emerges from the cessation of perceptions and
    feelings naturally inclines towards seclusion, leans toward seclusion, and slopes into seclusion.”
    “Sādhu, Sādhu, Bhante!” said Citta the householder, in joyful agreement, as he continued:
     “And what, Bhante, are the conditions that are of the utmost importance to the attainment of the
    cessation of perceptions and feelings?”
    “Now, householder, you are asking at the very end the question that you should have asked first!
    Nevertheless, I will explain it to you.

    [page 4]
    “Householder, two are the conditions that are of the utmost importance to the attainment of the
    cessation of perceptions and feelings: stability of mind and penetrative insight.”

    Sadhu
    Sadhu
    Sadhu

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