Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary.

Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho visākho upāsako dhammadinnaṁ bhikkhuniṁ etadavoca:Then Visākha the lay follower went to Dhammadinnā the nun and, on arrival, having bowed down to her, sat to one side. (Self-identification.) As he was sitting there he said to her,

“‘sakkāyo sakkāyo’ti, ayye, vuccati.“‘Self-identification, self-identification,’ it is said, lady. Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti?Which self-identification is described by the Blessed One?”

“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā,“There are these five clinging-aggregates, friend Visākha: seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.These five clinging-aggregates are the self-identification described by the Blessed One.”

“Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi:Saying, “Yes, lady,” Visākha the lay follower delighted & rejoiced in what Dhammadinnā the nun had said. Then he asked her a further question:

“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati.“‘The origination of self-identification, the origination of self-identification,’ it is said, lady. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti?Which origination of self-identification is described by the Blessed One?”

“Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—“The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there— kāmataṇhā bhavataṇhā vibhavataṇhā;i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.This, friend Visākha, is the origination of self-identification described by the Blessed One.”

“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati.“‘The cessation of self-identification, the cessation of self-identification,’ it is said, lady. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?Which cessation of self-identification is described by the Blessed One?”

“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo;“The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving: ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.This, friend Visākha, is the cessation of self-identification described by the Blessed One.”

“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati.“‘The way of practice leading to the cessation of self-identification, the way of practice leading to the cessation of self-identification,’ it is said, lady. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?Which way of practice leading to the cessation of self-identification is described by the Blessed One?”

“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ—“Precisely this noble eightfold path— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration: This, friend Visākha, is the way of practice leading to the cessation of self-identification described by the Blessed One.”

“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?
te → teva (bj)“Is it the case, lady, that clinging is the same thing as the five clinging-aggregates or is it something separate?”

“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.“Friend Visākha, neither is clinging the same thing as the five clinging-aggregates, nor is it something separate. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.Whatever desire & passion there is with regard to the five clinging-aggregates, that is the clinging there.”

“Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti?“But, lady, how does self-identification view come about?”

“Idhāvuso visākha, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,“There is the case, friend Visākha, where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma— rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.assumes form [e.g., the body] to be the self, or the self as possessing form, or form as in the self, or the self as in form. Vedanaṁ …pe…“He assumes feeling to be the self.… saññaṁ …“He assumes perception to be the self.… saṅkhāre …“He assumes fabrications to be the self.… viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.This is how self-identification view comes about.”

“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti?“But, lady, how does self-identification view not come about?”

“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,“There is the case where a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma— na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. Na vedanaṁ …pe…“He doesn’t assume feeling to be the self.… na saññaṁ …“He doesn’t assume perception to be the self.… na saṅkhāre …pe…“He doesn’t assume fabrications to be the self.… na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.“He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.This is how self-identification view does not come about.”

“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?(The Noble Eightfold Path) “Now, again, lady, what is the noble eightfold path?”

“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—“This is the noble eightfold path, friend Visākha: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”

“Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?“Is the noble eightfold path fabricated or unfabricated?”

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

“Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?“And are the three aggregates [of virtue, concentration, & discernment] included under the noble eightfold path, lady, or is the noble eightfold path included under the three aggregates?”

“Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito.“The three aggregates are not included under the noble eightfold path, friend Visākha, but the noble eightfold path is included under the three aggregates. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā.Right speech, right action, & right livelihood come under the aggregate of virtue. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā.Right effort, right mindfulness, & right concentration come under the aggregate of concentration. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti.Right view & right resolve come under the aggregate of discernment.”

“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?“Now what is concentration, lady, what qualities are its themes, what qualities are its requisites, and what is its development?”

“Yā kho, āvuso visākha, cittassa ekaggatā ayaṁ samādhi;“Singleness of mind is concentration, friend Visākha; cattāro satipaṭṭhānā samādhinimittā;the four establishings of mindfulness are its themes; cattāro sammappadhānā samādhiparikkhārā.the four right exertions are its requisites; and any cultivation, development, Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti.& pursuit of these qualities is its development.”

“Kati panāyye, saṅkhārā”ti?(Fabrications) “Now, lady, what are fabrications?”

“Tayome, āvuso visākha, saṅkhārā—“These three fabrications, friend Visākha: kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.bodily fabrications, verbal fabrications, & mental fabrications.”

“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?“But what are bodily fabrications? What are verbal fabrications? What are mental fabrications?”

“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.“In-&-out breaths are bodily fabrications. Directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental fabrications.”

“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?“But why are in-&-out breaths bodily fabrications? Why are directed thought & evaluation verbal fabrications? Why are perceptions & feelings mental fabrications?”

“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro.“In-&-out breaths are bodily; these are things tied up with the body. That’s why in-&-out breaths are bodily fabrications. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.Having first directed one’s thoughts and made an evaluation, one then breaks out into speech. That’s why directed thought & evaluation are verbal fabrications. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.Perceptions & feelings are mental; these are things tied up with the mind. That’s why perceptions & feelings are mental fabrications.”

“Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?“Now, lady, how does the attainment of the cessation of perception & feeling come about?”

“Na kho, āvuso visākha, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti:“The thought does not occur to a monk ‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā.as he is attaining the cessation of perception & feeling that ‘I am about to attain the cessation of perception & feeling’ or that ‘I am attaining the cessation of perception & feeling’ or that ‘I have attained the cessation of perception & feeling.’ Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.Instead, the way his mind has previously been developed leads him to that state.”

“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?“But when a monk is attaining the cessation of perception & feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?”

“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.“When a monk is attaining the cessation of perception & feeling, friend Visākha, verbal fabrications cease first, then bodily fabrications, then mental fabrications.”

“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?“Now, lady, how does emergence from the cessation of perception & feeling come about?”

“Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti:“The thought does not occur to a monk ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.as he is emerging from the cessation of perception & feeling that ‘I am about to emerge from the cessation of perception & feeling’ or that ‘I am emerging from the cessation of perception & feeling’ or that ‘I have emerged from the cessation of perception & feeling.’ Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.Instead, the way his mind has previously been developed leads him to that state.”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?“But when a monk is emerging from the cessation of perception & feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.“When a monk is emerging from the cessation of perception & feeling, friend Visākha, mental fabrications arise first, then bodily fabrications, then verbal fabrications.”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti?“When a monk has emerged from the cessation of perception & feeling, lady, how many contacts make contact?”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti.“When a monk has emerged from the cessation of perception & feeling, friend Visākha, three contacts make contact: contact with emptiness, contact with the theme-less, & contact with the undirected.”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti?“When a monk has emerged from the cessation of perception & feeling, lady, to what does his mind lean, to what does it tend, to what does it incline?”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṁ cittaṁ hoti, vivekapoṇaṁ vivekapabbhāran”ti.“When a monk has emerged from the cessation of perception & feeling, friend Visākha, his mind leans to seclusion, tends to seclusion, inclines to seclusion.”

“Kati panāyye, vedanā”ti?(Feeling) “Now, lady, how many kinds of feeling are there?”

“Tisso kho imā, āvuso visākha, vedanā—“These three kinds of feeling: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.pleasant feeling, painful feeling, & neither-pleasant-nor-painful feeling.”

“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?“What is pleasant feeling? What is painful feeling? What is neither-pleasant-nor-painful feeling?”

“Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā sukhaṁ sātaṁ vedayitaṁ—“Whatever is experienced physically or mentally as pleasant & gratifying ayaṁ sukhā vedanā.is pleasant feeling. Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ—Whatever is experienced physically or mentally as painful & hurting ayaṁ dukkhā vedanā.is painful feeling. Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ—Whatever is experienced physically or mentally as neither gratifying nor hurting is ayaṁ adukkhamasukhā vedanā”ti.neither-pleasant-nor-painful feeling.”

“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti?“In what way is pleasant feeling pleasant, lady, and in what way painful? In what way is painful feeling painful, and in what way pleasant? In what way is neither-pleasant-nor-painful feeling pleasant, and in what way painful?”

“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā;“Pleasant feeling is pleasant in remaining, & painful in changing, friend Visākha. dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā;Painful feeling is painful in remaining & pleasant in changing. adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge, and painful in occurring without knowledge.”

“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti?“What obsession gets obsessed with pleasant feeling? What obsession gets obsessed with painful feeling? What obsession gets obsessed with neither-pleasant-nor-painful feeling?”

“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.“Passion-obsession gets obsessed with pleasant feeling. Resistance-obsession gets obsessed with painful feeling. Ignorance-obsession gets obsessed with neither-pleasant-nor-painful feeling.”

“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?“Does passion-obsession get obsessed with all pleasant feeling? Does resistance-obsession get obsessed with all painful feeling? Does ignorance-obsession get obsessed with all neither-pleasant-nor-painful feeling?”

“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.“No.…”

“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti?“But what is to be abandoned with regard to pleasant feeling? What is to be abandoned with regard to painful feeling? What is to be abandoned with regard to neither-pleasant-nor-painful feeling?”

“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.“Passion-obsession is to be abandoned with regard to pleasant feeling. Resistance-obsession is to be abandoned with regard to painful feeling. Ignorance-obsession is to be abandoned with regard to neither-pleasant-nor-painful feeling.”

“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?“Is passion-obsession to be abandoned with regard to all pleasant feeling? Is resistance-obsession to be abandoned with regard to all painful feeling? Is ignorance-obsession to be abandoned with regard to all neither-pleasant-nor-painful feeling?”

“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo.“No .… Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti.With that he abandons passion. No passion-obsession gets obsessed there. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati:There is the case where a monk considers, ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti?‘O when will I enter & remain in the dimension that those who are noble now enter & remain in?’ Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṁ.And as he thus nurses this yearning for the unexcelled liberations, there arises within him sorrow based on that yearning. Paṭighaṁ tena pajahati, na tattha paṭighānusayo anuseti.With that he abandons resistance. No resistance-obsession gets obsessed there. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti.With that he abandons ignorance. No ignorance-obsession gets obsessed there.”

“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?“Now what, lady, lies on the other side of pleasant feeling?”

“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.“Passion lies on the other side of pleasant feeling.”

“Dukkhāya pannāyye, vedanāya kiṁ paṭibhāgo”ti?“And what lies on the other side of painful feeling?”

“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.“Resistance lies on the other side of painful feeling.”

“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?“What lies on the other side of neither-pleasant-nor-painful feeling?”

“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.“Ignorance lies on the other side of neither-pleasant-nor-painful feeling.”

“Avijjāya panāyye, kiṁ paṭibhāgo”ti?“What lies on the other side of ignorance?”

“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti.“Clear knowing lies on the other side of ignorance.”

“Vijjāya panāyye, kiṁ paṭibhāgo”ti?“What lies on the other side of clear knowing?”

“Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti.“Release lies on the other side of clear knowing.”

“Vimuttiyā panāyye, kiṁ paṭibhāgo”ti?“What lies on the other side of release?”

“Vimuttiyā kho, āvuso visākha, nibbānaṁ paṭibhāgo”ti.“Unbinding lies on the other side of release.”

“Nibbānassa panāyye, kiṁ paṭibhāgo”ti?“What lies on the other side of unbinding?”

“Accayāsi, āvuso visākha, pañhaṁ, nāsakkhi pañhānaṁ pariyantaṁ gahetuṁ.
Accayāsi, āvuso → accasarāvuso (bj, sya-all, km, pts1ed)“You’ve gone too far, friend Visākha. You can’t keep holding on up to the limit of questions. Nibbānogadhañhi, āvuso visākha, brahmacariyaṁ, nibbānaparāyanaṁ nibbānapariyosānaṁ.For the holy life gains a footing in unbinding, culminates in unbinding, has unbinding as its final end. Ākaṅkhamāno ca tvaṁ, āvuso visākha, bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.If you wish, go to the Blessed One and ask him the meaning of these things. Whatever he says, that’s how you should remember it.”

Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then Visākha the lay follower, delighting & rejoicing in what Dhammadinnā the nun had said, bowed down to her and, keeping her to his right, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. Ekamantaṁ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.As he was sitting there he told the Blessed One the full extent of the conversation he had had with Dhammadinnā the nun.

Evaṁ vutte, bhagavā visākhaṁ upāsakaṁ etadavoca:When this was said, the Blessed One said to him, “paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī.“Dhammadinnā the nun is wise, Visākha, a woman of great discernment. Mañcepi tvaṁ, visākha, etamatthaṁ puccheyyāsi, ahampi taṁ evamevaṁ byākareyyaṁ, yathā taṁ dhammadinnāya bhikkhuniyā byākataṁ.If you had asked me those things, I would have answered you in the same way she did. That is the meaning of those things. Eso cevetassa attho. Evañca naṁ dhārehī”ti.
cevetassa → esovetassa (sya-all, km) | Evañca naṁ → evametaṁ (bj, sya-all, km, pts1ed)That is how you should remember it.”

Idamavoca bhagavā.That is what the Blessed One said. Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti.Gratified, Visākha the lay follower delighted in the Blessed One’s words.

Cūḷavedallasuttaṁ niṭṭhitaṁ catutthaṁ.