The Cūḷavedalla Sutta: A Legendary Duel of Wisdom — When Former Lovers Deconstruct the Suffering of Self
Namo Tassa Bhagavato Arahato Samma-Sambuddhassa.
“Paññāya parisujjhati” (By wisdom, one is purified.)
Blessings to you, the faithful seekers of the Truth.
In an era where the world spins with dizzying speed, and the external chaos often pulls our minds into the turbulent currents of emotion, today, I invite you all to journey back in time. Let us transport our minds to the serene atmosphere of the Bamboo Grove Monastery (Veluvana), to witness a legend—one of the greatest intellectual and spiritual dialogues in the history of Buddhism.
This story is not a typical romance of young lovers. Rather, it is the story of “Spiritual Counterparts” who transformed their bond from husband and wife into companions in the Dhamma, supporting one another through wisdom.
On one side, we have “Visākha the Lay Disciple,” a wealthy merchant and a Non-Returner (Anāgāmī), possessing profound spiritual attainment. On the other side, “Bhikkhunī Dhammadinnā,” his former wife who left the household life to ordain, and who was later praised by the Blessed One as the foremost among nuns in teaching the Dhamma.
Imagine the scene… One day, Visākha was seized by a deep curiosity. He wondered: his former wife who had gone forth—how deep was her realization? To what extent had she penetrated the Truth? Driven by this inquiry, he approached the nunnery not to exchange pleasantries, but to ask questions so sharp they were designed to crack open the shell of delusion. This encounter gave birth to the profound scripture known as the “Cūḷavedalla Sutta.”
Today, I shall serve as a messenger, decoding the mysteries of that dialogue and laying them before you, so that we may use them as a mirror to examine the structure of our own minds.
First: Dismantling the Illusion of Self
Friends in Dhamma, the first question Visākha launched was the very root of all suffering. He asked: “Venerable Lady, the Blessed One speaks of ‘Sakkāya’ (Self-identity). What is this Sakkāya?”
The Bhikkhunī answered with crystal clarity: Sakkāya is the “Five Aggregates of Clinging”—Form, Feeling, Perception, Volitional Formations, and Consciousness.
But here is the point I wish for you to contemplate deeply. The Elder Nun drew a fine line between the “Five Aggregates” and “Clinging” (Upādāna). She used a profound analogy: The aggregates are like fuel, but the clinging is like fire.
The body itself, thoughts, memories—by themselves, they are not suffering. They become suffering only because our minds possess “Chanda-rāga”—desire and lust. We embrace them; we tie ourselves to them.
It is like holding a red-hot coal. The coal is hot by its nature. But the reason our hand burns and blisters—is it not because we are clinging to it? Liberation, therefore, is not about destroying the coal (the body or life), but about “opening the hand”—removing the desire and attachment to hold on.
Second: The Labyrinth of Wrong View
Most people are lost in a maze called “Me and Mine.” The Bhikkhunī unfolded the map of the 20 kinds of Identity View (Sakkāya-diṭṭhi) to show us how we get lost. She explained that a blinded mind views the Five Aggregates in four cyclical ways:
- Seeing the Form as the Self (Like seeing the flame as the color of a crystal).
- Seeing the Self as possessing Form (Like a tree possessing a shadow).
- Seeing Form within the Self (Like the scent within a flower).
- Seeing the Self within Form (Like a jewel inside a box).
This is the mechanism of the “Ego”—the illusion that haunts us. It makes us tremble with joy when praised or collapse in despair when we lose what we love. Yet, in reality, there is only a natural process flowing according to causes and conditions. There is no permanent “Self” residing there at all.
Third: The Paradox of Feelings (Vedanā)
The next issue is truly fascinating: the nature of “Feeling”—Pleasure, Pain, and Neutrality. The Bhikkhunī pointed out a paradox that is counter-intuitive but undeniably true. She said:
- Pleasant Feeling: Is pleasant when it persists, but becomes painful the moment it changes.
- Painful Feeling: Is painful when it persists, but becomes pleasant when it ceases.
- Neutral Feeling: Becomes pleasant only when there is “Wisdom” (knowing it as it is), but becomes painful if there is “Ignorance” or delusion.
Furthermore, she warned us of the “Uninvited Guests” that hide within our feelings—the “Latent Tendencies” (Anusaya). When we are happy… Greed (Rāga) often creeps into the depths of the heart. When we are in pain… Aversion and irritation (Paṭigha) often join the fray. And when we feel nothing… Ignorance (Avijjā) often clouds the mind.
Therefore, the practice is not about chasing happiness and running from pain. It is about establishing “Wisdom” as the guard at the gate of the heart, recognizing these strangers and refusing to let them occupy the space of our minds.
Conclusion and Call to Practice
Wise listeners…
The conversation that day proceeded, with Visākha asking about higher and higher states of Dhamma, until he slipped and asked: “What is the counterpart (or what lies beyond) of Nibbāna?”
At that moment, Bhikkhunī Dhammadinnā, filled with the authority of realization, gently but firmly reminded her former husband: “Friend Visākha, you have pushed the question too far.” For the holy life culminates in Nibbāna. It is the final landing place, the ultimate goal. There is nothing beyond the Absolute.
This dialogue concluded with the Buddha endorsing every word of the Bhikkhunī, praising her as a “Paṇḍita”—a Wise One.
Reflecting Inward (The Application):
Now… I invite you all to bring the essence of the Cūḷavedalla Sutta into the center of your hearts. Gently close your eyes… and contemplate what is appearing right now.
Do you see this body? Is it truly “yours”? The breath flowing in and out—can you command it to stop forever? The heart beating in your chest—do you control it? The feelings of satisfaction or dissatisfaction rising in your mind right now—do they last? Or do they merely arise and fade away?
See clearly… that this life we carry with such heavy burdens is merely a heap of Form and Name, a process of fabrication. The reason we suffer so intensely, the reason we weep until tears turn to blood, is because we “hug” the impermanent. We try to grasp a reflection in the mirror, thinking it is the real self.
Today… let us begin the practice of “Letting Go.” Withdraw your clinging, little by little. When anger arises, know it: “This is a result of fabrication; it is not ‘I’ who am angry.” When happiness arises, know it: “This is a feeling waiting to change; it is not ‘my’ happiness.”
Live your life with an awakened intelligence. Be like a person standing on the riverbank, watching the current flow by. A log floats by… just know it. A flower floats by… just know it. Filth floats by… just know it. Do not jump into the river. Do not let the current of defilements drag you down and drown you.
When you train the mind to recognize fabrication in this way, your mind will become light. The burdens you have carried will be laid down. And you will touch the taste of cool peace… the taste of Liberation, which is sweeter than any taste in the world—just as the Blessed One compared this teaching to a “Honey ball,” sweet in every part.
May the power of the Triple Gem and the wisdom of Bhikkhunī Dhammadinnā be a supporting force for you all. May you possess penetrating wisdom, seeing through the illusion of the Five Aggregates, and may you swiftly pull out the arrow of clinging from your hearts, reaching the shore of supreme peace—Nibbāna.
Blessings to you all.
