Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho visākho upāsako dhammadinnaṁ bhikkhuniṁ etadavoca: Then the layman Visākha went to see the nun Dhammadinnā, bowed, sat down to one side, and said to her:

“‘sakkāyo sakkāyo’ti, ayye, vuccati. “Ma’am, ‘personality, personality’, it is said. Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti? What has the Buddha referred to as personality?”

“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, “Visākha, the Buddha has referred to these five assumption-aggregates as personality. seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. That is, the assumption-aggregates of form, feeling, perception, activities, and consciousness. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti. It is these five assumption-aggregates that the Buddha has referred to as personality.”

“Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi: Saying “Good, ma’am,” Visākha approved and agreed with what the nun Dhammadinnā said. Then he asked another question:

“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. “Ma’am, ‘the origin of personality, the origin of personality’, it is said. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti? What has the Buddha referred to as the origin of personality?”

“Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—“It is the craving that leads to renewed being, accompanied by delight-and-passion, which delights wherever it lands. That is, kāmataṇhā bhavataṇhā vibhavataṇhā; craving for sensuality, craving for being, and craving for non-being. ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti. This is what the Buddha has referred to as the origin of personality.”

“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. “Ma’am, ‘the cessation of personality, the cessation of personality’, it is said. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti? What has the Buddha referred to as the cessation of personality?”

“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; It is the fading and cessation of that very same craving without remainder; giving it up, letting it go, releasing it, and not resting upon it. ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti. This is what the Buddha has referred to as the cessation of personality.” *“Personality” or ownership is not a matter of choice, and thus giving it up is not a matter of choice either. It’s inseparably bound up with craving, and craving must be present to some degree until ignorance has been fully abandoned.

“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. “Ma’am, ‘the practice that leads to the cessation of personality, the practice that leads to the cessation of personality’, it is said. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti? What has the Buddha referred to as the practice that leads to the cessation of personality?”

“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ—“The practice that leads to the cessation of personality that the Buddha has referred to is simply this Noble Eightfold Path, that is: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. right view, right intention, right speech, right action, right livelihood, right effort, right recollection, and right composure.”

“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti? “But ma’am, is that assumption the same as the five assumption-aggregates? Or is assumption one thing and the five assumption-aggregates another?”

“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. “That assumption is not the same as the five assumption-aggregates. Nor is assumption one thing and the five assumption-aggregates another. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti. It is the desire-and-passion for the five assumption-aggregates that is the assumption there.” *Hence _upādāna_ is not abandoned by replacing one state of the aggregates with another (fabricating "good" thoughts in place of "bad" thoughts).

“Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti? “But ma’am, how is there personality-view?”

“Idhāvuso visākha, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, “It is when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. He has not seen the righteous men, and is neither skilled nor trained in the teaching of the righteous men. rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. He regards form as self, self as having form, form in self, or self in form. Vedanaṁ …pe… He regards feeling … saññaṁ … perception … saṅkhāre … activities … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti. That is how there is personality-view.” *This “regarding” is not intentional. A view (_diṭṭhi_) differs from an opinion, belief, or deliberate attitude; while the latter can be willingly relinquished, the former cannot.

“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti? “But ma’am, how is there not personality-view?”

“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, “It is when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. He has seen the righteous men, and is skilled and trained in the teaching of the righteous men. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. He does not regard form as self, self as having form, form in self, or self in form. Na vedanaṁ …pe… He does not regard feeling … na saññaṁ … perception … na saṅkhāre …pe… activities … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti. That is how there is not personality-view.” * See [MN 2](https://suttas.hillsidehermitage.org/?q=mn2) on how personality-view is abandoned.

“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti? “But ma’am, what is the Noble Eightfold Path?”

“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—“It is simply this Noble Eightfold Path, that is: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. right view, right intention, right speech, right action, right livelihood, right effort, right recollection, and right composure.”

“Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti? “But ma’am, is the Noble Eightfold Path determined or undetermined?”

“Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti. “The Noble Eightfold Path is determined.”

“Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti? “Are the three aggregates [of development] included in the Noble Eightfold Path? Or is the Noble Eightfold Path included in the three aggregates [of development]?”

“Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. “The three aggregates [of development] are not included in the Noble Eightfold Path. Rather, the Noble Eightfold Path is included in the three aggregates [of development]. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Right speech, right action, and right livelihood: these things are included in the aggregate of virtue. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Right effort, right recollection, and right composure: these things are included in the aggregate of composure. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti. Right view and right intention: these things are included in the aggregate of understanding.”

“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti? “But ma’am, what is composure? What things are the basis of composure? What things are the requisites for composure? What is the development of composure?”

“Yā kho, āvuso visākha, cittassa ekaggatā ayaṁ samādhi; “Unification of the mind is composure. cattāro satipaṭṭhānā samādhinimittā; The four foundations of recollection are the basis of composure. cattāro sammappadhānā samādhiparikkhārā. The four right efforts are the requisites for composure. Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti. The cultivation, development, and making much of these very same phenomena is the development of composure.”

“Kati panāyye, saṅkhārā”ti? “How many activities are there?”

“Tayome, āvuso visākha, saṅkhārā—“There are these three activities. kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti. The bodily activity, the verbal activity, and the mind-activity.” *See [this note](https://suttas.hillsidehermitage.org/?q=mn43#mn43:25.3) in the previous Sutta on the difference between _cittasaṅkhāra_ and _manosaṅkhāra_.

“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti? “But madam, what is the bodily activity? What is the verbal activity? What is the mind-activity?”

“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti. “Breathing is the bodily activity. Thinking and pondering are the verbal activity. Perception and feeling are the mind-activity.”

“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? “But madam, why is breathing the bodily activity? Why are thinking and pondering the verbal activity? Why are perception and feeling the mind-activity?”

“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. “Breathing is bodily. It is tied up with the body, that is why breathing is the bodily activity. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Having first thought and pondered, one breaks into speech. That is why thinking and pondering are the verbal activity. *Contrary to popular belief, speech (_vācā_) is what ceases in the first jhāna, not “mental chatter”, and much less the five senses (SN 36.11). Thinking and pondering (_vitakkavicāra_) *is* “mental chatter”, not a cryptic “applied and sustained application of mind” or similar that exists only during intensive meditation (for which the Buddha could've coined a different expression than the one he used for the _vacīsaṅkhāra_ here). This is why it's the second jhāna that is called “noble silence”, not the first. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti. Perception and feeling are mental. They are tied up with the mind, that is why perception and feeling are the mind-activity.”

“Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti? “But madam, how does someone attain the cessation of perception-and-feeling?”

“Na kho, āvuso visākha, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: “A bhikkhu who is attaining the cessation of perception-and-feeling does not think: ‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. ‘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.’ Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. Rather, his mind has been previously developed so as to lead to that.”

“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? “But madam, which activity ceases first for a bhikkhu who is attaining the cessation of perception-and-feeling: the bodily, verbal, or mind-activity?”

“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti. “The verbal activity ceases first, then the bodily activity, then the mind-activity.” *i.e., the second jhāna comes before the fourth, and much later comes the cessation of perception-and-feeling.

“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti? “But madam, how does someone emerge from the cessation of perception-and-feeling?”

“Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: “A bhikkhu who is emerging from such an attainment does not think: ‘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.’ Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. Rather, his mind has been previously developed so as to lead to that.”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? “But madam, which activity arises first for a bhikkhu who is emerging from the cessation of perception-and-feeling: the bodily, verbal, or mind-activity?”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti. “The mind-activity arises first, then the bodily activity, then the verbal activity.”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti? “But madam, when a bhikkhu has emerged from the attainment of the cessation of perception-and-feeling, how many kinds of contact does he experience?”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti. “He experiences three kinds of contact: emptiness-contact, signless contact, and undirected contact.”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti? “But madam, when a bhikkhu has emerged from the attainment of the cessation of perception-and-feeling, what does his mind slant, slope, and incline to?”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṁ cittaṁ hoti, vivekapoṇaṁ vivekapabbhāran”ti. “His mind slants, slopes, and inclines to disengagement.”

“Kati panāyye, vedanā”ti? “But madam, how many feelings are there?”

“Tisso kho imā, āvuso visākha, vedanā—“There are three feelings: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti. pleasant, unpleasant, and neither-pleasant-nor-unpleasant feeling.”

“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti? “What are these three feelings?”

“Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā sukhaṁ sātaṁ vedayitaṁ—“That which is felt as pleasant and agreeable, whether bodily or mental. ayaṁ sukhā vedanā. This is pleasant feeling. Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ—That which is felt as unpleasant and disagreeable, whether bodily or mental. ayaṁ dukkhā vedanā. This is unpleasant feeling. Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ—That which is felt as neither-agreeable-nor-disagreeable, whether bodily or mental. ayaṁ adukkhamasukhā vedanā”ti. This is neither-pleasant-nor-unpleasant feeling.”

“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti? “What is pleasant and what is unpleasant with regard to each of the three feelings?”

“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; “Pleasant feeling is pleasant when it remains and unpleasant when it deteriorates. dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; Unpleasant feeling is unpleasant when it remains and pleasant when it deteriorates. adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti. Neither-pleasant-nor-unpleasant feeling is pleasant when known, and unpleasant when not known.” *[No Joy, No Misery](https://www.youtube.com/watch?v=ow4u4hHQwL8)

“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti? “What underlying tendencies underlie each of the three feelings?”

“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. “The underlying tendency for passion underlies pleasant feeling. The underlying tendency for resistance underlies painful feeling. The underlying tendency for ignorance underlies neither-pleasant-nor-unpleasant feeling.” *“Underlying tendencies” refers to attitudes which, although one is certainly responsible for them, linger unnoticed at the “background” of one’s experience in a subtle manner. That background plane is where the defilements are above all rooted.

“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti? “Do these underlying tendencies always underlie these feelings?”

“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. “No, they do not.”

“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti? “What should be given up with regard to each of these three feelings?”

“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti. “The underlying tendency to passion should be given up when it comes to pleasant feeling. The underlying tendency to resistance should be given up when it comes to unpleasant feeling. The underlying tendency to ignorance should be given up when it comes to neither-pleasant-nor-unpleasant feeling.”

“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti? “Should these underlying tendencies be given up with regard to all instances of these feelings?”

“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. “No, not in all instances. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Take a bhikkhu who, having thoroughly withdrawn from sensuality, having withdrawn from unbeneficial phenomena, with thinking and with pondering, with joy and ease born of withdrawal, abides having entered upon the first jhāna. Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti. With this he gives up passion, and the underlying tendency to passion does not underlie there. *“Attachment to jhāna” is a contradiction in terms. Becoming a “jhāna junkie” is utterly impossible if it’s legitimately the separation from everything unwholesome—the very definition of the first jhāna. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati: And take a bhikkhu who reflects: ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti? ‘Oh, when will I abide having entered upon the same sphere that the noble ones abide having entered at present?’ Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṁ. Nursing such a yearning for the supreme liberations gives rise to sorrow due to yearning. Paṭighaṁ tena pajahati, na tattha paṭighānusayo anuseti. With this he gives up resistance, and the underlying tendency to resistance does not underlie there. *One shouldn’t refrain from striving for attainments under the pretext that “it’s just another craving”. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Take a bhikkhu who, with the giving up of ease and unease—and with the ending of joys and upsets beforehand—without ease or unease, with purity of equanimity and recollection, abides having entered upon the fourth jhāna. Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti. With this he gives up ignorance, and the underlying tendency to ignorance does not underlie there.”

“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti? “But ma’am, what is the counterpart of pleasant feeling?”

“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti. “Unpleasant feeling.”

“Dukkhāya pannāyye, vedanāya kiṁ paṭibhāgo”ti? “What is the counterpart of unpleasant feeling?”

“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti. “Pleasant feeling.”

“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti? “What is the counterpart of neither-pleasant-nor-unpleasant feeling?”

“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti. “Ignorance.”

“Avijjāya panāyye, kiṁ paṭibhāgo”ti? “What is the counterpart of ignorance?”

“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti. “Knowledge.”

“Vijjāya panāyye, kiṁ paṭibhāgo”ti? “What is the counterpart of knowledge?”

“Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti. “Liberation.”

“Vimuttiyā panāyye, kiṁ paṭibhāgo”ti? “What is the counterpart of liberation?”

“Vimuttiyā kho, āvuso visākha, nibbānaṁ paṭibhāgo”ti. “Nibbāna.”

“Nibbānassa panāyye, kiṁ paṭibhāgo”ti? “What is the counterpart of Nibbāna?”

“Accayāsi, āvuso visākha, pañhaṁ, nāsakkhi pañhānaṁ pariyantaṁ gahetuṁ. “Your question goes too far, Visākha. You could not figure out the limit of questions. Nibbānogadhañhi, āvuso visākha, brahmacariyaṁ, nibbānaparāyanaṁ nibbānapariyosānaṁ. For Nibbāna is the culmination, destination, and end of the renunciate life. Ākaṅkhamāno ca tvaṁ, āvuso visākha, bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti. If you wish, go to the Buddha and ask him this question. You should remember it in line with his answer.”

Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. And then the layman Visākha, having delighted in and expressed appreciation for what the nun Dhammadinnā said, got up from his seat, bowed, and respectfully circled her, keeping her on his right. Then he went up to the Buddha, bowed, sat down to one side, Ekamantaṁ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and informed the Buddha of all they had discussed.

Evaṁ vutte, bhagavā visākhaṁ upāsakaṁ etadavoca: When he had spoken, the Buddha said to him, “paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. “The nun Dhammadinnā is wise, Visākha, she is of great understanding. Mañcepi tvaṁ, visākha, etamatthaṁ puccheyyāsi, ahampi taṁ evamevaṁ byākareyyaṁ, yathā taṁ dhammadinnāya bhikkhuniyā byākataṁ. If you came to me and asked this question, I would answer it in exactly the same way as the nun Dhammadinnā. Eso cevetassa attho. Evañca naṁ dhārehī”ti. That is what it means, and that is how you should remember it.”

Idamavoca bhagavā. That is what the Buddha said. Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti. Pleased, the layman Visākha delighted in what the Buddha said.

Cūḷavedallasuttaṁ niṭṭhitaṁ catutthaṁ.

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