Cūḷavedallasuttaṃ
460. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca – ‘‘‘sakkāyo sakkāyo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā’’ti? ‘‘Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā’’ti.
460. Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then the lay follower Visākha went to the nun Dhammadinnā, paid homage to her, and sat down to one side. Sitting to one side, Visākha the lay follower said to the nun Dhammadinnā:
Visākha: "Lady, it is said, 'Self-identity, self-identity.' What is called self-identity by the Blessed One?"
Dhammadinnā: "Friend Visākha, these five aggregates affected by clinging are called self-identity by the Blessed One: namely, the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the volitional formations aggregate affected by clinging, and the consciousness aggregate affected by clinging. These five aggregates affected by clinging are called self-identity by the Blessed One."
‘‘Sādhayye’’ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi – ‘‘‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā’’ti? ‘‘Yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā’’ti.
‘‘‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā’’ti?
‘‘Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā’’ti.
‘‘‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā’’ti?
‘‘Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti.
‘‘Taññeva nu kho, ayye, upādānaṃ te teva (sī.) pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādāna’’nti? ‘‘Na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna’’nti.
Delighting and rejoicing in the nun Dhammadinnā's words, Visākha asked a further question:
Visākha: "Lady, it is said, 'The origin of self-identity.' What is called the origin of self-identity by the Blessed One?"
Dhammadinnā: "Friend Visākha, it is this craving which leads to new being, accompanied by delight and lust, seeking delight now here and now there; that is, craving for sensual pleasures, craving for existence, and craving for non-existence. This is called the origin of self-identity by the Blessed One."
Visākha: "Lady, it is said, 'The cessation of self-identity.' What is called the cessation of self-identity by the Blessed One?"
Dhammadinnā: "Friend Visākha, it is the remainderless fading away and cessation of that same craving, its giving up, relinquishment, release, and letting go. This is called the cessation of self-identity by the Blessed One."
Visākha: "Lady, it is said, 'The way leading to the cessation of self-identity.' What is called the way leading to the cessation of self-identity by the Blessed One?"
Dhammadinnā: "Friend Visākha, it is this Noble Eightfold Path that is called the way leading to the cessation of self-identity by the Blessed One; namely, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration."
Visākha: "Lady, is clinging the same as the five aggregates affected by clinging, or is clinging something apart from the five aggregates affected by clinging?"
Dhammadinnā: "Friend Visākha, clinging is neither the same as the five aggregates affected by clinging, nor is it apart from them. The desire and lust for the five aggregates affected by clinging—that is the clinging there."
Commentary on the Cūḷavedalla Sutta
The Background Story of Visākha and Dhammadinnā
460. Evaṃ me sutaṃ begins the Cūḷavedalla Sutta. There, visākho upāsako means a lay follower named Visākha. Yena dhammadinnā means he approached where the nun named Dhammadinnā was residing. Who was this Visākha? Who was Dhammadinnā? Why did he approach her? Visākha was Dhammadinnā’s husband during her household life.
When the Blessed One attained Supreme Enlightenment and set the noble Wheel of Dhamma in motion, he led noble youths like Yasa to liberation. He then went to Uruvelā and converted the thousand matted-hair ascetics. Accompanied by those former ascetics who were now Arhats, he went to Rājagaha. King Bimbisāra came with a retinue of 120,000 to see the Buddha, and the Blessed One preached the Dhamma to them. Among those 120,000, 10,000 established themselves as lay followers, and 110,000—along with King Bimbisāra—were established in the fruit of Stream-Entry (Sotāpatti-phala).
Visākha the lay follower was one among them. Established in Stream-Entry upon his very first meeting with the Buddha, he later heard the Dhamma on another day and attained the fruit of Once-Returning (Sakadāgāmi-phala). Later still, hearing the Dhamma once more, he was established in the fruit of Non-Returning (Anāgāmi-phala). Having become an Anāgāmī, as he returned home—where on other days he would look here and there with a smile—he came back with calmed faculties and a tranquil mind.
Dhammadinnā opened the window, looked out at the street, saw his manner of walking, and thought, "What could this be?" She went to receive him, stood at the head of the stairs, and extended her hand to support him. The lay follower pulled his own hand back. She thought, "I will know at breakfast time." Previously, the lay follower ate together with her. But that day, without looking at her, he ate alone like a practicing monk (yogāvacara). She thought, "I will know in the evening." That day, the lay follower did not enter the royal chamber; he had another room prepared, had a suitable bed set up, and lay down.
The lay woman felt strong distress, thinking: "Is there an outside attraction for him? Or has someone divided us with gossip? Or is there some fault of my own?" Thinking, "I can know after living like this for a day or two," she approached his service, paid homage, and stood there.
The lay follower asked: "Dhammadinnā, why have you come at an improper time?" "Yes, young master, I have come. You are not as you used to be. Is there an outside attraction for you?" "There is not, Dhammadinnā." "Is there someone dividing us with gossip?" "There is no such thing either." "If so, must there be some fault of my own?" "There is no fault in you either." "Then why do you not engage in even ordinary conversation with me as usual?"
He thought: "This Supramundane Dhamma (Lokuttara-dhamma) is weighty and serious; it should not be casually disclosed. However, if I do not tell her, her heart may burst and she will die right here." So out of compassion for her, he said: "Dhammadinnā, having heard the Master's Dhamma teaching, I have attained the Supramundane Dhamma. For one who has attained this, such worldly actions are no longer appropriate. If you wish, there are 40 crores of wealth belonging to you and 40 crores belonging to me—an 80-crore fortune. Be the mistress of it and live here taking the place of my mother or sister. I will sustain myself merely on the morsel of food given by you. If you do not wish to do this, take these riches and go to your family home. Or if you have no outside desire, I will place you in the position of a sister or daughter and support you."
She thought: "An ordinary man does not speak like this. Surely he has penetrated the supreme Supramundane Dhamma. But is this Dhamma to be realized only by men, or can a woman realize it too?" She said to Visākha: "Is this Dhamma obtainable only by men, or can it be obtained by a woman as well?" "What are you saying, Dhammadinnā? Whoever practices is an heir to it; whoever has the supportive conditions (upanissaya) obtains it." "If so, grant me permission to ordain." "Excellent, dear one! I too wished to direct you onto this very path, but not knowing your mind, I did not speak."
Immediately, he went to King Bimbisāra, paid homage, and stood there. The King asked: "Householder, why have you come at an unusual time?" "Great King, Dhammadinnā says, 'I will ordain.'" "What is suitable for her to receive?" "Nothing else, sire, but a golden palanquin is required, and the city should be decorated."
The King provided a golden palanquin and had the city decorated. Visākha had Dhammadinnā bathed with scented water, adorned with all ornaments, seated in the golden palanquin, surrounded by her relatives, and worshipped with incense and flowers. As if celebrating a city festival, he accompanied her to the nuns' quarters (bhikkhunī-upassaya) and said: "Ladies, ordain Dhammadinnā." The nuns said: "Householder, one or two faults should be endured." "Ladies, there is no fault; she ordains out of faith." Then a competent elder nun taught her the meditation subject on the five skin-tactile components (taca-pañcaka-kammaṭṭhāna), shaved her head, and ordained her. Visākha paid homage, saying, "Rejoice, lady, the Dhamma is well-proclaimed," and departed.
Dhammadinnā's Ordination and Attainment
From the day she ordained, gain and honor arose for her. Hindered by this, she found no opportunity to perform ascetic practices. Taking her teacher and preceptor elders, she went to the countryside, had them explain a meditation subject that appealed to her mind among the 38 classical subjects, and began her ascetic practices. Because she possessed past resolving merit (abhinīhāra), she did not toil for long.
One hundred thousand eons ago, the Teacher named Padumuttara arose in the world. At that time, she was a maidservant in a family. Selling her own hair, she gave an alms-offering to the chief disciple, Elder Sujāta, and made an aspiration. Due to the fulfillment of that aspiration and effort, she did not struggle long. Within a few days, she attained Arhatship.
She thought: "The purpose for which I ordained in the Dispensation has reached its culmination. What use is living in the countryside? My relatives will perform merits, and the sangha of nuns will not suffer for requisites. I shall go to Rājagaha." Taking the sangha of nuns, she returned to Rājagaha.
Hearing that Dhammadinnā had returned, Visākha thought: "Having ordained, she went to the countryside not long ago, and having gone, she has returned so quickly. What could be the reason? I will go and find out." Thus he went to the nuns' quarters a second time. Hence it is said: Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami.
Analysis of the Questions and Answers
Etadavoca means he spoke words beginning with "sakkāya." Why did he ask? It occurred to him: "Asking 'Lady, are you enjoying the holy life or not?' is not the work of a wise person. I will frame questions starting with the five aggregates of clinging, and through her answers to the questions, I will know whether she takes delight in the holy life or not." Thus he asked.
Hearing that, Dhammadinnā did not say, "Friend Visākha, I am newly ordained; how should I know about my own body or another's body?" nor did she say, "Go and ask other elder nuns." Rather, as if accepting a laid-out challenge, as if untying a single-knotted knot, as if bringing out an elephant trail from a dense thicket, as if opening a casket with the point of a sword, she stood in the realm of analytical knowledge (paṭisambhidā-visaya) and answered the question, saying: Pañca kho ime, āvuso visākha, upādānakkhandhā.
There, "five" defines the number. "Aggregates of clinging" means the aggregates that serve as conditions for clinging. The detailed explanation of the aggregates of clinging should be understood as presented in the Visuddhimagga. What needs to be said regarding the origin of self-identity and so on has already been stated in various contexts below.
Hearing this four-noble-truth explanation, Visākha understood the elder nun’s delight in the Dhamma. One who is dissatisfied or weary in the Buddha’s Dispensation cannot answer questions thus posed, as if pulling out white hairs one by one with pincers, or as if removing sand grains from the foot of Mount Sineru. Because these Four Noble Truths are as famous in the Buddha's Dispensation as the sun and moon in the world, both the Blessed One and the great elders proclaim these truths in the midst of the assembly. From the day of ordination, the order of monks makes noble youths learn: "What are the four? The Four Noble Truths." This Dhammadinnā, established in skillfulness of means, wise and articulate, was capable of speaking even from learned knowledge. Therefore, Visākha thought: "It is not possible to know whether she has penetrated the truths merely by this; it can be known through questions that dissect the truths (sacca-vinibbhoga)." Intending to ask a hidden, knotty question by turning back the two truths previously mentioned, he asked: Taññeva nu kho, ayye, upādānaṃ...
In her answer—Na kho, āvuso visākha, taññeva upādānaṃ—because clinging is a part of the formation aggregate (saṅkhārakkhandha), clinging is not identical to the five aggregates of clinging, nor is it apart from them. If it were identical, material form and the rest would also be clinging. If it were completely separate, then like the mind-dissociated latent tendencies, concept (paññatti), or Nibbāna in other traditions, it would be detached from the aggregates, or a sixth aggregate would have to be posited. Therefore she answered thus.
Hearing her explanation, Visākha came to a firm conclusion: "She has attained a firm footing." For one who is not an Arhat, who is disconnected and unfocused, cannot answer such a hidden, covered, three-characteristic-marked, deep question as if lighting a thousand lamps. Having reached certainty, he thought: "This Dhammadinnā has gained a footing in the Dispensation, attained analytical knowledges, reached intrepidity, stands at the peak of existence as a great Arhat, and is capable of answering my questions. Now I will ask her a question requiring deep penetration (ovattikasāra)." So he asked: Kathaṃ panāyye, sakkāyadiṭṭhi hoti...
461. ‘‘Kathaṃ panāyye, sakkāyadiṭṭhi hotī’’ti? ‘‘Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho , āvuso visākha, sakkāyadiṭṭhi hotī’’ti.
‘‘Kathaṃ panāyye, sakkāyadiṭṭhi na hotī’’ti?
‘‘Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ…pe… na saññaṃ… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ , na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī’’ti.
Visākha: "How, lady, does self-identity view come to be?"
Dhammadinnā: "Here, friend Visākha, an uninstructed ordinary person—who has no regard for the noble ones, is unskilled and untrained in their Dhamma, who has no regard for good men, is unskilled and untrained in their Dhamma—regards material form as self, or self as possessing material form, or material form as in self, or self as in material form. He regards feeling... perception... volitional formations... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus self-identity view comes to be."
Visākha: "How, lady, does self-identity view not come to be?"
Dhammadinnā: "Here, friend Visākha, a well-instructed noble disciple—who has regard for the noble ones, is skilled and trained in their Dhamma, who has regard for good men, is skilled and trained in their Dhamma—does not regard material form as self, nor self as possessing material form, nor material form as in self, nor self as in material form. He does not regard feeling... perception... volitional formations... consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. Thus self-identity view does not come to be."
Commentary on the Cūḷavedalla Sutta
461. In her answer, the phrase assutavā and so on is explained in detail in the Mūlapariyāya Sutta.
Rūpaṃ attato samanupassati (regards material form as self): Here, a person regards form and self as non-dual—"What is form, that am I; what am I, that is form." Just as with a burning oil lamp, "What is the flame, that is the color; what is the color, that is the flame," seeing flame and color as non-dual. Thus one views form as self through the view-gaze.
Rūpavantaṃ vā attānaṃ (self as possessing form): Taking non-form (mind) as self, one regards that self as possessing form, like a tree possessing a shadow.
Attani vā rūpaṃ (form in self): Taking non-form as self, one regards form inside self, like scent in a flower.
Rūpasmiṃ vā attānaṃ (self in form): Taking non-form as self, one regards self inside form, like a jewel in a pillbox. The same method applies to feeling, perception, formations, and consciousness.
Regarding form as self is a view of pure form as self. In the 7 instances (possessing form, form in self, self in form; and feeling, perception, formations, consciousness as self), non-form is taken as self. In 12 instances (possessing feeling/perception/formations, etc.), a mixture of form and non-form is asserted as self. In the 5 direct instances ("regarding X aggregate as self"), the annihilationist view (uccheda-diṭṭhi) is stated; in the remaining 15, the eternalist view (sassata-diṭṭhi). Thus there are 15 eternalist views of existence and 5 annihilationist views of non-existence.
When answering the former question (Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi hoti), the elder nun showed the complete cycle of existence (vaṭṭa)—going, coming, going-and-coming. When answering the latter question (Evaṃ kho... sakkāyadiṭṭhi na hoti), she showed the end of the cycle (vivaṭṭa)—no going, no coming, no continuation of the round.
462. ‘‘Katamo panāyye, ariyo aṭṭhaṅgiko maggo’’ti?
‘‘Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti. ‘‘Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato’’ti?
‘‘Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato’’ti .
‘‘Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito’’ti?
‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti.
‘‘Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā’’ti?
‘‘Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā’’ti.
Visākha: "What, lady, is the Noble Eightfold Path?"
Dhammadinnā: "Friend Visākha, it is this Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration."
Visākha: "Is the Noble Eightfold Path conditioned or unconditioned?"
Dhammadinnā: "Friend Visākha, the Noble Eightfold Path is conditioned."
Visākha: "Are the three aggregates included in the Noble Eightfold Path, or is the Noble Eightfold Path included in the three aggregates?"
Dhammadinnā: "Friend Visākha, the three aggregates are not included in the Noble Eightfold Path, but the Noble Eightfold Path is included in the three aggregates.
Right Speech, Right Action, and Right Livelihood—these factors are included in the virtue aggregate (sīlakkhandha).
Right Effort, Right Mindfulness, and Right Concentration—these factors are included in the concentration aggregate (samādhikkhandha).
Right View and Right Intention—these factors are included in the wisdom aggregate (paññākkhandha)."
Visākha: "What is concentration, what are the basis factors of concentration, what are the equipment factors of concentration, and what is the development of concentration?"
Dhammadinnā: "Unification of mind is concentration. The four foundations of mindfulness are the basis factors of concentration. The four right endeavors are the equipment factors of concentration. The repetition, development, and cultivation of these very same states—this is the development of concentration here."
Commentary on the Cūḷavedalla Sutta
462. Katamo panāyye, ariyo aṭṭhaṅgiko maggo: This question might have been answered by asking back: "Householder, you asked about the path earlier; why do you ask about the path again?" But through her wisdom, she grasped his intention: "Earlier he asked about the path in terms of practice; here he wants to ask about it in terms of conditioned/unconditioned, worldly/supramundane, and included/unincluded." So without counter-questioning, she answered whatever he asked.
Here, saṅkhato means willed, constructed, accumulated, and produced through effort.
In Tīhi ca kho... khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito: Because the path is partial (sappadesa) while the three aggregates are all-inclusive (nippadesa), the partial path is contained within the three all-inclusive aggregates, like a city within a kingdom. Right Speech, Right Action, and Right Livelihood are virtue itself; hence they are grouped under the virtue aggregate by nature (sajātito).
Among the three beginning with Right Effort, concentration by its own nature cannot fixate on an object with single-pointedness. But receiving assistance when effort performs the task of uplifting (paggaha) and mindfulness performs the task of non-floating (apilāpana), it becomes capable.
Simile: Three friends entered a park to celebrate a festival. One saw a fully blossomed Campaka tree and raised his hand, but could not reach the flowers. The second friend bent down and offered his back, but standing on his back, the first still trembled and could not reach. The third friend offered his shoulder. Standing on the back of one and leaning on the shoulder of the other, he picked flowers as he pleased, adorned himself, and enjoyed the festival.
So it should be seen here: The three friends entering together are like the three states (Right Effort, Mindfulness, Concentration) arising together. The blossomed tree is the object. The hand raised unable to grasp is concentration unable by itself to fixate on the object. The friend bending his back is effort. The friend offering his shoulder is mindfulness. Just as he picks flowers leaning on both, so concentration, receiving the help of effort's uplifting and mindfulness's non-floating, succeeds in fixating single-pointedly on the object. Thus concentration alone is included in the concentration aggregate by nature; effort and mindfulness are included by function (kiriyato).
In Right View and Right Intention, wisdom by its own nature cannot determine an object as impermanent, suffering, or non-self, but it can when struck repeatedly by applied thought (vitakka).
Simile: A money-changer holding a coin in his hand wanting to examine all sides cannot flip it using his eyes alone; but turning it with his finger-joints, he can examine it all around.
Likewise, wisdom cannot determine the object by its own nature, but receiving the object presented through vitakka's characteristic of directing and striking, it makes the determination. Thus Right View alone is included in the wisdom aggregate by nature, while Right Intention is included by function.
Now, asking about path-concentration existing in a single thought-moment (ekacittakkhaṇika-maggasamādhi) along with its basis and equipment, he asked katamo panāyye...
In her answer, the four foundations of mindfulness are mindfulness arising at the path-moment performing four functions; it is the basis (nimitta) of concentration in the sense of condition. The four right endeavors are effort performing four functions; it is the equipment (parikkhāra) in the sense of retinue. Āsevanā (repetition) and so on refer to single thought-moment repetition.
The disputant (vitaṇḍavādī) says: "There is no single thought-moment path. For the text says 'one should develop it for seven years,' so path-development lasts seven years, and defilements are cut gradually by seven knowledges." He should be asked to cite a sutta. Seeing no other, he brings this very sutta—yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ—and says: "One repeats with one thought, develops with another, and cultivates with another." He should then be asked: "Is this sutta of indirect meaning (neyyattha) or direct meaning (nītattha)?" He will say: "It is direct meaning; the meaning is exactly as written."
To him this response is given: If so, if one thought arises repeating, another repeating, and another repeating, then all day long there would only be repetition—where is development or cultivation? Or if one arises developing, another developing, all day long there would only be development—where is repetition or cultivation?
If he says: "One repeats with one thought, develops with two, cultivates with three," he should be told: "Do not say whatever comes to mind just because you found a sutta text. One answering a question must reside near a teacher, learn the Word of the Buddha, understand the flavor of the meaning, and then speak. This repetition is of a single thought-moment, development is of a single thought-moment, cultivation is of a single thought-moment. There is no Supramundane Path leading to destruction that consists of multiple thought-moments; it must be understood as strictly single thought-moment. If he understands, good; if not, tell him: 'Go early in the morning into the monastery and drink your porridge!'"
463. ‘‘Kati panāyye, saṅkhārā’’ti?
‘‘Tayome, āvuso visākha, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti.
‘‘Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro’’ti?
‘‘Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’’ti.
‘‘Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro’’ti?
‘‘Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti.
Visākha: "How many formations (saṅkhāra) are there, lady?"
Dhammadinnā: "There are three formations, friend Visākha: bodily formation, verbal formation, and mental formation."
Visākha: "What is the bodily formation, what is the verbal formation, and what is the mental formation?"
Dhammadinnā: "In-and-out breathing is the bodily formation; thought and evaluation (vitakka and vicāra) are the verbal formation; perception and feeling are the mental formation."
Visākha: "Why, lady, is in-and-out breathing the bodily formation? Why are thought and evaluation the verbal formation? Why are perception and feeling the mental formation?"
Dhammadinnā: "In-and-out breathing is bodily; these are states bound up with the body, therefore in-and-out breathing is the bodily formation.
First having thought and evaluated, one afterwards breaks into speech, therefore thought and evaluation are the verbal formation.
Perception and feeling are mental; these are states bound up with the mind, therefore perception and feeling are the mental formation."
Commentary on the Cūḷavedalla Sutta
463. Kati panāyye saṅkhārā: What does he ask here? He asks: "Which formations does one cease when entering cessation (nirodha)?" Understanding his intention, though many formations exist like merit-formations (puññābhisaṅkhāra), the elder nun explained bodily formations and the rest.
Kāyasaṅkhāra: Bound to the body, constructed/produced by the body.
Vacīsaṅkhāra: Constructs or produces speech.
Cittasaṅkhāra: Bound to the mind, constructed/produced by the mind.
Katamo panāyye...: What does he ask here? These formations are intertwined, mixed, unclear, and difficult to explain. For instance, 20 wholesome and unwholesome volitions arising at the body-door leading to bodily movements are called bodily formations, yet in-and-out breathing is also called bodily formation. The same 20 volitions producing speech at the speech-door are called verbal formations, yet thought and evaluation (vitakka-vicāra) are also called verbal formations. 29 volitions arising in one sitting quietly without bodily/verbal movement are called mental formations, yet perception and feeling are also called mental formations. Thus they are mixed and obscure. He asks so that she may clarify and distinguish them plainly.
Kasmā panāyye...: Here he asks for the word-meaning. She answers: Kāyappaṭibaddhā means dependent on the body—present when body is present, absent when absent. Cittappaṭibaddhā means dependent on the mind—present when mind is present, absent when absent.
464. ‘‘Kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī’’ti?
‘‘Na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissa’nti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.
‘‘Saññāvedayitanirodhaṃ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro’’ti.
‘‘Kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī’’ti?
‘‘Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa’nti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.
‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro’’ti.
‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso’’ti.
‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāra’’nti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāra’’nti.
Visākha: "How, lady, does the attainment of the cessation of perception and feeling (saññāvedayitanirodhasamāpatti) occur?"
Dhammadinnā: "When a monk is attaining the cessation of perception and feeling, it does not occur to him: 'I shall 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.' Rather, his mind has previously been developed in such a way that it leads him to that state."
Visākha: "When a monk is attaining the cessation of perception and feeling, which states cease first: bodily formation, verbal formation, or mental formation?"
Dhammadinnā: "First verbal formation ceases, then bodily formation, then mental formation."
Visākha: "How, lady, does emerging from the attainment of the cessation of perception and feeling occur?"
Dhammadinnā: "When a monk is emerging from the attainment of the cessation of perception and feeling, it does not occur to him: 'I shall 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, his mind has previously been developed in such a way that it leads him to that state."
Visākha: "When a monk is emerging from the attainment of the cessation of perception and feeling, which states arise first: bodily formation, verbal formation, or mental formation?"
Dhammadinnā: "First mental formation arises, then bodily formation, then verbal formation."
Visākha: "How many contacts touch a monk who has emerged from the attainment of the cessation of perception and feeling?"
Dhammadinnā: "Three contacts touch him: void contact (suññato phasso), signless contact (animitto phasso), and desireless contact (appaṇihito phasso)."
Visākha: "Towards what does the mind of a monk who has emerged from the attainment of the cessation of perception and feeling slant, slope, and incline?"
Dhammadinnā: "It slants towards seclusion, slopes towards seclusion, inclines towards seclusion."
Commentary on the Cūḷavedalla Sutta
464. Now, wanting to know whether she frequents the attainment of cessation of perception and feeling (saññāvedayitanirodha-samāpatti) or not, and whether she is mastery-trained in it, he asked kathaṃ panāyye...
In her answer, the two phrases "I shall attain" or "I am attaining" refer to the time of the attainment of neither-perception-nor-non-perception. "I have attained" refers to the state inside cessation. The first two phrases describe the conscious state (sacittaka); the last describes the mind-less state (acittaka). Pubbeva tathā cittaṃ bhāvitaṃ hoti means prior to the cessation attainment, during the time-determination phase, the mind is developed with the resolve: "I will be mind-less for such a duration." Yaṃ taṃ tathattāya upanetī means that mind so developed leads the person to that mind-less state.
Paṭhamaṃ nirujjhati vacīsaṅkhāro: Verbal formation ceases first in the second jhāna. Tato kāyasaṅkhāro: Bodily formation ceases next in the fourth jhāna. Tato cittasaṅkhāro: Mental formation ceases last inside cessation.
The two phrases "I shall emerge" or "I am emerging" describe the state inside cessation. "I have emerged" describes the fruit-attainment state. The first two describe the mind-less state; the last describes the conscious state. The time-determination resolve made prior brings the person back to consciousness.
Now is the turn to explain cessation (nirodha). The full exposition is given in the Visuddhimagga under the matrix: "Knowledge of the attainment of cessation is mastery wisdom through two powers, the tranquilization of three formations, sixteen knowledge-behaviors, and nine concentration-behaviors." What is this cessation? It is the non-occurrence of the four mental aggregates through reflection. Why do they attain it? Becoming weary of the occurrence of formations, they think: "We will live happily without mind for seven days; this is Nibbāna in the present life."
Paṭhamaṃ uppajjati cittasaṅkhāro: Upon emerging from cessation, the fruit-attainment mind arises first. Referring to perception and feeling associated with it, she says "mental formation arises first." Tato kāyasaṅkhāro: Next, at the life-continuum (bhavaṅga) stage, bodily formation arises. (Note: The fourth-jhāna fruit-attainment does not produce breathing; breathing returns at the life-continuum stage). Tato vacīsaṅkhāro: Next, during functional active consciousness, verbal formation arises.
Suññato phasso and so on are explained by internal quality (saguṇa) and by object (ārammaṇa):
By quality: Fruit-attainment is empty (suññatā); contact co-arising with it is called "void contact." So with signless and desireless.
By object: Nibbāna is void because it is empty of lust, etc.; signless because of the absence of signs of lust, etc.; desireless because of the absence of desires. Contact in fruit-attainment taking void Nibbāna as object is void contact.
Vivekaninnaṃ: Nibbāna is called seclusion (viveka); slanting towards that seclusion is vivekaninnaṃ. Curved towards seclusion like a bent tree is vivekapoṇaṃ. Sloping down towards seclusion is vivekapabbhāraṃ.
465. ‘‘Kati panāyye, vedanā’’ti?
‘‘Tisso kho imā, āvuso visākha, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā’’ti.
‘‘Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā’’ti?
‘‘Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ – ayaṃ sukhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ – ayaṃ dukkhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – ayaṃ adukkhamasukhā vedanā’’ti.
‘‘Sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā’’ti?
‘‘Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā ; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā’’ti.
‘‘Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī’’ti?
‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti.
‘‘Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti?
‘‘Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti.
‘‘Sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabba’’nti?
‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo’’ti.
‘‘Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo’’ti?
‘‘Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo , na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti? Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. Paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Avijjaṃ tena pajahati, na tattha avijjānusayo anusetī’’ti.
Visākha: "How many feelings are there, lady?"
Dhammadinnā: "There are three feelings, friend Visākha:
pleasant feeling,
painful feeling, and
neither-painful-nor-pleasant feeling."
Visākha: "What is pleasant feeling, what is painful feeling, and what is neither-painful-nor-pleasant feeling?"
Dhammadinnā:
"Whatever physical or mental pleasure or agreeableness is felt—this is pleasant feeling.
Whatever physical or mental pain or disagreeableness is felt—this is painful feeling.
Whatever physical or mental experience is neither agreeable nor disagreeable—this is neither-painful-nor-pleasant feeling."
Visākha: "What is pleasant in pleasant feeling and what is painful? What is painful in painful feeling and what is pleasant? What is pleasant in neither-painful-nor-pleasant feeling and what is painful?"
Dhammadinnā:
"Pleasant feeling is pleasant when it persists and painful when it changes.
Painful feeling is painful when it persists and pleasant when it changes.
Neither-painful-nor-pleasant feeling is pleasant when known and painful when unknown."
Visākha: "What underlying tendency (anusaya) underlies pleasant feeling? What underlying tendency underlies painful feeling? What underlying tendency underlies neither-painful-nor-pleasant feeling?"
Dhammadinnā: "The underlying tendency to lust underlies pleasant feeling. The underlying tendency to aversion underlies painful feeling. The underlying tendency to ignorance underlies neither-painful-nor-pleasant feeling."
Visākha: "Does the underlying tendency to lust underlie all pleasant feeling? Does the underlying tendency to aversion underlie all painful feeling? Does the underlying tendency to ignorance underlie all neither-painful-nor-pleasant feeling?"
Dhammadinnā: "No, friend Visākha."
Visākha: "What should be abandoned in pleasant feeling? What should be abandoned in painful feeling? What should be abandoned in neither-painful-nor-pleasant feeling?"
Dhammadinnā: "The underlying tendency to lust in pleasant feeling should be abandoned. The underlying tendency to aversion in painful feeling should be abandoned. The underlying tendency to ignorance in neither-painful-nor-pleasant feeling should be abandoned."
Visākha: "Is the underlying tendency to lust to be abandoned in all pleasant feeling? Is the underlying tendency to aversion to be abandoned in all painful feeling? Is the underlying tendency to ignorance to be abandoned in all neither-painful-nor-pleasant feeling?"
Dhammadinnā: "No, friend Visākha. Here, secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna... He thereby abandons lust, and no underlying tendency to lust lies latent there. Here, a monk reflects thus: 'When shall I enter and abide in that sphere which the noble ones now enter and abide in?' As he nurtures a longing for the supreme liberations, grief arises caused by longing. He thereby abandons aversion, and no underlying tendency to aversion lies latent there. Here, with the abandoning of pleasure and pain... a monk enters upon and abides in the fourth jhāna... He thereby abandons ignorance, and no underlying tendency to ignorance lies latent there."
Commentary on the Cūḷavedalla Sutta
465. Kati panāyye vedanā: Asking which feelings are ceased when entering cessation, he asks how many feelings there are. Five-door pleasant feeling is physical (kāyika); mind-door pleasant feeling is mental (cetasika).
Sukhaṃ describes its intrinsic nature.
Sātaṃ is a synonym showing its sweet/agreeable nature.
Vedayitaṃ shows its nature as experience, a word common to all feelings.
Ṭhitisukhā vipariṇāmadukkhā: Pleasant feeling is pleasant when existing, painful when absent. Painful feeling is painful when existing, pleasant when absent. Neither-painful-nor-pleasant feeling is pleasant when known, painful when unknown.
Kiṃ anusayo anusetī: Which underlying tendency lies latent? He asks regarding latent tendencies (anusaya) because they lie sleeping, as it were, unabandoned.
When she says Na kho... sabbāya sukhāya vedanāya rāgānusayo anuseti, it means lust does not lie latent in all pleasant feelings—it is not unabandoned in every pleasant feeling, nor does it arise relative to all pleasant feelings. So for all cases.
Rāgaṃ tena pajahati: In one explanation she answers two questions. Here a monk suppresses the tendency to lust and enters the first jhāna. Maintaining that suppression, he develops insight (vipassanā) and eradicates it with the path of Non-Returning (anāgāmi-magga). Though abandoned by the non-returning path, because it was suppressed by jhāna, it is said "lust does not lie latent there."
Tadāyatanaṃ: That sphere—meaning Arhatship, the ultimate resting place. Pihāppaccayā domanassaṃ: Grief arising from longing for liberation. Though grief is strictly unwholesome, this type of grief—arising when striving intensely for liberation—is praised as "grief to be cultivated."
Example: Elder Mahāphussadeva of Āḷindaka practiced the ascetic routine for 19 years. At each retreat, he resolved, "I will attain Arhatship this season," but 19 years passed without success. On invitation days, tears streamed down his face. In his 20th year, he attained Arhatship.
Paṭighaṃ tena pajahati: A monk eradicates aversion using this very grief-driven urgency. Reflecting, "Is my virtue lacking? No, my virtue is pure, my effort firm, my wisdom sharp. I will not let this grief arise again!" He exerts strong effort and eradicates aversion with the Anāgāmī path within 3, 6, or 9 months. Thus through this method, aversion/grief leads to the abandoning of aversion.
Avijjaṃ tena pajahati: A monk suppresses ignorance, enters the fourth jhāna, develops insight, and eradicates the underlying tendency to ignorance using the path of Arhatship (arahatta-magga).
466. ‘‘Sukhāya panāyye, vedanāya kiṃ paṭibhāgo’’ti?
‘‘Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo’’ti.
‘‘Dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo’’ti?
‘‘Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo’’ti.
‘‘Adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo’’ti?
‘‘Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo’’ti.
‘‘Avijjāya panāyye, kiṃ paṭibhāgo’’ti?
‘‘Avijjāya kho, āvuso visākha, vijjā paṭibhāgo’’ti.
‘‘Vijjāya panāyye, kiṃ paṭibhāgo’’ti?
‘‘Vijjāya kho, āvuso visākha, vimutti paṭibhāgo’’ti.
‘‘Vimuttiyā panāyye , kiṃ paṭibhāgo’’ti?
‘‘Vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo’’ti.
‘‘Nibbānassa panāyye, kiṃ paṭibhāgo’’ti? ‘‘Accayāsi, āvuso visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī’’ti.
Visākha: "What is the counterpart to pleasant feeling?"
Dhammadinnā: "Painful feeling is the counterpart to pleasant feeling."
Visākha: "What is the counterpart to painful feeling?"
Dhammadinnā: "Pleasant feeling is the counterpart to painful feeling."
Visākha: "What is the counterpart to neither-painful-nor-pleasant feeling?"
Dhammadinnā: "Ignorance is the counterpart to neither-painful-nor-pleasant feeling."
Visākha: "What is the counterpart to ignorance?"
Dhammadinnā: "True knowledge (vijjā) is the counterpart to ignorance."
Visākha: "What is the similar counterpart to true knowledge?"
Dhammadinnā: "Liberation is the similar counterpart to true knowledge."
Visākha: "What is the similar counterpart to liberation?"
Dhammadinnā: "Nibbāna is the similar counterpart to liberation."
Visākha: "What, lady, is the counterpart to Nibbāna?"
Dhammadinnā: "You have pushed your questioning too far, friend Visākha; you were unable to grasp the limit of questions. For the holy life is rooted in Nibbāna, has Nibbāna as its destination, Nibbāna as its culmination. If you wish, friend Visākha, go to the Blessed One and ask him about this matter, and as he explains it to you, so should you remember it."
Commentary on the Cūḷavedalla Sutta
466. Sukhāya panāyye... paṭibhāgo: Asking for counterpart pairs: Painful feeling is the counterpart to pleasant feeling because they are opposites. Neutral feeling is obscure and dark, and so is ignorance; hence they are paired by similarity. Where ignorance creates darkness, true knowledge (vijjā) dispels darkness.
Counterpart of Ignorance $\rightarrow$ True Knowledge (Vijjā).
Counterpart of True Knowledge $\rightarrow$ Liberation (Vimutti).
Counterpart of Liberation $\rightarrow$ Nibbāna.
Accayāsi... pañhaṃ: "You have passed beyond the limit of questions." Nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ: "You could not grasp the boundary of questions; you asked for a counterpart to a state that has no counterpart." Nibbāna is without counterpart (appaṭibhāga); it cannot be demonstrated by comparing it to blue, yellow, or anything else.
Just as a monk going for alms-food receives food at the 7th house and, going past to stand at the 8th door, misses all 7 houses without realizing it, so Visākha, asking for a counterpart to an uncounterpartable state, missed the target across all seven questions.
Nibbānogadhaṃ: Plunging into Nibbāna. Nibbānaparāyanaṃ: Nibbāna as its ultimate destination. Nibbānapariyosānaṃ: Nibbāna as its culmination.
467. Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca – ‘‘paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa attho. Evañca naṃ dhārehī’’ti.
Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.
Then Visākha the lay follower, delighting and rejoicing in the words of the nun Dhammadinnā, rose from his seat, paid homage to her, passed her on his right side, and went to the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, Visākha reported to the Blessed One his entire conversation with the nun Dhammadinnā.
When this was said, the Blessed One said to Visākha the lay follower: "Wise, Visākha, is the nun Dhammadinnā! Possessed of great wisdom is the nun Dhammadinnā! If you had asked me about this matter, I would have answered it in exactly the same way as the nun Dhammadinnā answered it. That is its exact meaning, and so you should remember it."
Thus spoke the Blessed One. Satisfied, Visākha the lay follower rejoiced in the Blessed One's words.
The Chūḷavedalla Sutta is concluded.
Commentary on the Cūḷavedalla Sutta
467. Paṇḍitā: Endowed with wisdom—skilled in elements, spheres, dependent origination, and cause and effect. Mahāpaññā: Possessing great wisdom capable of comprehending great meanings, great Dhamma, great analysis, and great perspicuity.
Yathā taṃ dhammadinnāya...: "Just as the nun Dhammadinnā answered, I too would answer in the exact same way." By this endorsement, this sutta became the Word of the Conqueror (jinabhāsita), not merely the word of a disciple (sāvakabhāsita). Just as a document written by royal officials is not counted as a royal decree until stamped with the royal seal, but becomes a royal decree the moment it is stamped, so this sutta, stamped with the seal of the Buddha's words—"I too would answer in the exact same way"—became directly spoken Buddha-word (āhaccavacana).
The Commentary on the Cūḷavedalla Sutta in the Papañcasūdanī is concluded.