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

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

“Ma’am, they speak of this thing called ‘substantial reality’. “‘sakkāyo sakkāyo’ti, ayye, vuccati. What is this substantial reality that the Buddha spoke of?” Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti?

“Visākha, the Buddha said that these five grasping aggregates are substantial reality. “Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. The Buddha said that these five grasping aggregates are substantial reality.” Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.

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

“Ma’am, they speak of this thing called ‘the origin of substantial reality’. “‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. What is the origin of substantial reality that the Buddha spoke of?” Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti?

“It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, “Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—craving for sensual pleasures, craving to continue existence, and craving to end existence. kāmataṇhā bhavataṇhā vibhavataṇhā; The Buddha said that this is the origin of substantial reality.” ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.

“Ma’am, they speak of this thing called ‘the cessation of substantial reality’. “‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. What is the cessation of substantial reality that the Buddha spoke of?” Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?

“It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. “Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; The Buddha said that this is the cessation of substantial reality.” ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.

“Ma’am, they speak of the practice that leads to the cessation of substantial reality. “‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. What is the practice that leads to the cessation of substantial reality that the Buddha spoke of?” Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?

“The practice that leads to the cessation of substantial reality that the Buddha spoke of is simply this noble eightfold path, that is: “Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.” sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.

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

“That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another. “Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. The desire and greed for the five grasping aggregates is the grasping there.” Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.

“But ma’am, how does substantialist view come about?” “Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti?

“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. “Idhāvuso visākha, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, They regard form as self, self as having form, form in self, or self in form. rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard feeling … Vedanaṁ …pe… perception … saññaṁ … choices … saṅkhāre … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. That’s how substantialist view comes about.” Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.

“But ma’am, how does substantialist view not come about?” “Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti?

“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. “Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, They don’t regard form as self, self as having form, form in self, or self in form. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. They don’t regard feeling … Na vedanaṁ …pe… perception … na saññaṁ … choices … na saṅkhāre …pe… consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. That’s how substantialist view does not come about.” Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.

“But ma’am, what is the noble eightfold path?” “Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?

“It is simply this noble eightfold path, that is: “Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.” sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.

“But ma’am, is the noble eightfold path conditioned or unconditioned?” “Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?

“The noble eightfold path is conditioned.” “Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti.

“Are the three spectrums of practice included in the noble eightfold path? Or is the noble eightfold path included in the three practice categories?” “Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?

“The three spectrums of practice are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three practice categories. “Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Right speech, right action, and right livelihood: these things are included in the spectrum of ethics. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Right effort, right mindfulness, and right immersion: these things are included in the spectrum of immersion. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Right view and right thought: these things are included in the spectrum of wisdom.” Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti.

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

“Unification of the mind is immersion. “Yā kho, āvuso visākha, cittassa ekaggatā ayaṁ samādhi; The four kinds of mindfulness meditation are the bases for immersion. cattāro satipaṭṭhānā samādhinimittā; The four right efforts are the prerequisites for immersion. cattāro sammappadhānā samādhiparikkhārā. The cultivation, development, and making much of these very same things is the development of immersion.” Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti.

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

“There are these three processes. “Tayome, āvuso visākha, saṅkhārā—Physical, verbal, and mental processes.” kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.

“But ma’am, what is the physical process? What’s the verbal process? What’s the mental process?” “Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?

“Breathing is a physical process. Placing the mind and keeping it connected are verbal processes. Perception and feeling are mental processes.” “Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.

“But ma’am, why is breathing a physical process? Why are placing the mind and keeping it connected verbal processes? Why are perception and feeling mental processes?” “Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?

“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process. “Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are verbal processes. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are mental processes.” Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.

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

“A mendicant who is entering such an attainment does not think: “Na kho, āvuso visākha, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ ‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. Rather, their mind has been previously developed so as to lead to such a state.” Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.

“But ma’am, which process ceases first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental?” “Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

“The verbal process ceases first, then physical, then mental.” “Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.

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

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

“But ma’am, which process arises first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental?” “Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

“The mental process arises first, then physical, then verbal.” “Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.

“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?” “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti?

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

“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?” “Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti?

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

“But ma’am, how many feelings are there?” “Kati panāyye, vedanā”ti?

“There are three feelings: “Tisso kho imā, āvuso visākha, vedanā—pleasant, painful, and neutral feeling.” sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.

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

“Anything felt physically or mentally as pleasant or enjoyable. “Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā sukhaṁ sātaṁ vedayitaṁ—This is pleasant feeling. ayaṁ sukhā vedanā. Anything felt physically or mentally as painful or unpleasant. Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ—This is painful feeling. ayaṁ dukkhā vedanā. Anything felt physically or mentally as neither pleasurable nor painful. Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ—This is neutral feeling.” ayaṁ adukkhamasukhā vedanā”ti.

“What is pleasant and what is painful regarding each of the three feelings?” “Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti?

“Pleasant feeling is pleasant when it remains and painful when it perishes. “Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; Painful feeling is painful when it remains and pleasant when it perishes. dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; Neutral feeling is pleasant in the presence of knowledge, and painful in the presence of ignorance.” adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.

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

“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.” “Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.

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

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

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

“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.” “Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.

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

“No, not in all instances. “Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. With this they give up greed, and the underlying tendency to greed does not lie within that. Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti. And take a mendicant who reflects: Idhāvuso visākha, bhikkhu iti paṭisañcikkhati: ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti? Nursing such a longing for the supreme liberations gives rise to sadness due to longing. Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṁ. With this they give up repulsion, and the underlying tendency to repulsion does not lie within that. Paṭighaṁ tena pajahati, na tattha paṭighānusayo anuseti. Take a mendicant who, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. With this they give up ignorance, and the underlying tendency to ignorance does not lie within that.” Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti.

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

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

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

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

“What is the counterpart of neutral feeling?” “Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?

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

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

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

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

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

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

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

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

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

And then the layman Visākha approved and agreed with what the nun Dhammadinnā said. He 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, Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and informed the Buddha of all they had discussed. Ekamantaṁ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

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

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the layman Visākha approved what the Buddha said. Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti.

Cūḷavedallasuttaṁ niṭṭhitaṁ catutthaṁ.