Introduction
This is the 44th
Sutta of the Majjhima Nikāya, and it is a profound dialogue between the lay
disciple Visākha and the bhikkhunī Dhammadinnā. Herein, the concept of
"Self," its origin, cessation, and the path to its cessation are
described.
1.
What is Sakkāya Diṭṭhi (Self-View)?
The five aggregates
subject to clinging (pañcupādānakkhandha)—the form aggregate subject to
clinging (rūpupādānakkhandha), the feeling aggregate (vedanupādānakkhandha),
the perception aggregate (saññupādānakkhandha), the mental formation aggregate
(saṅkhārupādānakkhandha), and the consciousness aggregate
(viññāṇupādānakkhandha)—are together called 'Sakkāya.' When a view of a self
(attā diṭṭhi) develops in the mind regarding these, it is known as Sakkāya
Diṭṭhi.
2.
The Cause for the Arising of Sakkāya Diṭṭhi (Self-View)
This sutta reveals
that whatever delight, satisfaction, endorsement, and craving accompanied by
delight and passion one has for various objects like form, etc., whatever
thirst for existence (bhava-taṇhā) and thirst for non-existence (vibhava-taṇhā)
arises, that is the cause for the arising of Sakkāya Diṭṭhi. Furthermore, in
describing taṇhā (craving), it is stated that craving manifests in three types:
·
Kāma-taṇhā (Craving
for sensual pleasures) - rooted in Delusion (Moha)
·
Bhava-taṇhā (Craving
for existence) - rooted in Greed (Lobha)/Attachment
·
Vibhava-taṇhā (Craving
for non-existence) - rooted in Aversion (Dosa)/Conflict
3.
The Cessation of Sakkāya Diṭṭhi
If, regarding those
various objects, the craving within the self-view is utterly destroyed and
ceases without remainder, if there is a fading away and dispassion towards that
craving, that is the cessation of Sakkāya Diṭṭhi.
4.
The Way to Eliminate Sakkāya Diṭṭhi, i.e., The Path
This sutta shows that
self-view arises in various places due to the extremes of greed and aversion,
which are rooted in delusion. The path that destroys and ceases these
unwholesome roots is the Noble Eightfold Path. That is: Right View, Right
Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
5.
Are Upādāna (Clinging) and the Pañcupādānakkhandha (Five Aggregates Subject to
Clinging) the Same?
This sutta clarifies
that the Pañcupādānakkhandha (the five aggregates subject to clinging) are not
themselves Upādāna (the act of clinging). However, the Cūḷavedalla Sutta
further emphasizes that there is no clinging apart from the five aggregates
subject to clinging. It is stated that if there is any attachment towards the
five aggregates subject to clinging, that is the clinging (upādāna).
6.
The Nature of Sakkāya Diṭṭhi
It is a
delusion-based, unlearned view. The characteristics of a person holding such a
view are:
·
They do not see the qualities of the Noble Ones, such as the
Buddha.
·
They are incapable of being trained in that pure, noble Dhamma.
·
They cannot train in the noble Dhamma.
·
They do not recognize virtuous people (sappurisa).
·
They are incapable of bringing virtuous Dhamma close to their
lives.
·
Therefore, they cannot train in the virtuous Dhamma.
·
They fall into the view that form is the self.
·
They see form as 'my self.'
·
They think the self is in form.
·
They think form is in the self.
·
They think feeling belongs to the self.
·
They think feeling is in the self.
·
They think feeling is the self.
·
They think perception, all recognitions, and the entire
accumulation of knowledge are the self, or belong to the self.
·
They think mental formations (saṅkhāra), i.e., volitions and
thoughts, are the self, or belong to the self.
·
They think consciousness is the self. They think consciousness
belongs to the self.
The Cūḷavedalla Sutta
further reveals that the aggregates of form, feeling, perception, mental
formations, and consciousness are not the self, do not belong to a self, that
there is no self (ātman) existing within them, that they are non-self phenomena
(anatta dhammā) arising due to causes and conditions based on faculties like
the eye and ear, that they are impermanent, arising in various moments and
ceasing when their causes are exhausted.
7.
The Division of the Noble Eightfold Path into Aggregates (Skandha)
The sutta states that
it is divided into three aggregates: Virtue (Sīla), Concentration (Samādhi),
and Wisdom (Paññā).
·
Virtue Aggregate (Sīla
Skandha) - Right Speech, Right Action, Right Livelihood
·
Concentration Aggregate
(Samādhi Skandha) - Right Effort, Right Mindfulness,
Right Concentration
·
Wisdom Aggregate (Paññā
Skandha) - Right View, Right Intention
8.
Definition of Concentration and Concentration Meditation
The unification of
the mind, or one-pointedness of mind, is concentration (samādhi). The Four
Foundations of Mindfulness (satipaṭṭhāna) are the signs, the requisites for
concentration. The sutta describes them as 'samādhi-nimitta' (signs of
concentration). The four right efforts (sammappadhāna) are called the
surroundings of concentration. Maintaining the mind by constantly pursuing,
developing, and frequently practicing this is shown as concentration meditation
(samādhi bhāvanā).
9.
Classification of Saṅkhāras (Formations)
The Cūḷavedalla Sutta
primarily mentions three types of saṅkhāras:
i. Bodily Formation (Kāya Saṅkhāra) - In-breath and out-breath
ii. Verbal Formation (Vacī Saṅkhāra) - Applied thought and sustained thought
(vitakka/vicāra)
iii. Mental Formation (Citta Saṅkhāra) - Feeling and perception
Conclusion
Learning these
fundamental principles of Buddhism will be a stepping stone to acquiring a
correct view of the Dhamma. In an era where people chase after various methods
to gain freedom from the suffering of saṃsāra, this Cūḷavedalla Sutta shows how
to understand the Dhamma correctly.
To
read the Cūḷavedalla Sutta in detail, please visit the following links:
https://www.bps.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima1/044-culavedalla-sutta-e1.html
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