Sāvatthinidānaṁ.
At Sāvatthi.
“Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“|Form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, bhikkhus, is |impermanent::not lasting, transient, unreliable [anicca]|. What is impermanent is |unsatisfactory::uncomfortable, unpleasant [dukkha]|; what is unsatisfactory is |not-self::not suitable to identify with, impersonality, non-subjectivity, essencelessness [anatta]|; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Vedanā …
|Feeling::pleasant, neutral, or painful sensation, the experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, bhikkhus, is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
saññā …
|Perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, bhikkhus, is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
saṅkhārā …
|Intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, bhikkhus, is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
|Consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, bhikkhus, is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, disenchanted with feeling, disenchanted with perception, disenchanted with intentional constructs, and disenchanted with consciousness. Disenchanted, he |becomes dispassionate::is detached [virajjati]|; through dispassion, he is liberated. When liberated, there arises the knowledge: ‘I am liberated.’”
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti.
He knows: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ Bhikkhus, in all the realms of beings, in all the worlds, these are highest, these are the foremost, namely, the Arahants.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Sukhino vata arahanto,
taṇhā tesaṁ na vijjati;
Asmimāno samucchinno,
mohajālaṁ padālitaṁ.
“Truly at ease are the Arahants,
for |craving::wanting, yearning, longing, attachment, lit. thirst [taṇhā]| is no longer found in them;
The |conceit ‘I am’::egotism, self-conceit, self comparison [asmimāna]| is cut off,
and the |net of delusion::web of delusion [mohajāla]| is torn apart.
Anejaṁ te anuppattā,
cittaṁ tesaṁ anāvilaṁ;
Loke anupalittā te,
brahmabhūtā anāsavā.
Having arrived at the |unperturbed::unruffled, unshakeable, without impulse [aneja]|,
their minds are |tranquil::still, serene [anāvila]|;
|Unsullied::not smeared, not tainted [anupalitta]| in the world,
they have become noble, taintless.
Pañcakkhandhe pariññāya,
satta saddhammagocarā;
Pasaṁsiyā sappurisā,
puttā buddhassa orasā.
|Completely comprehending::fully understanding [pariññāya]| the five aggregates,
their domain is the seven good qualities;
Praiseworthy are these good people,
true-born children of the Buddha.
Sattaratanasampannā,
Tīsu sikkhāsu sikkhitā;
Anuvicaranti mahāvīrā,
Pahīnabhayabheravā.
Endowed |with the seven gems::having the seven elements of awakening [sattaratanasampanna]|,
well-trained in the three trainings;
These great heroes wander freely,
having abandoned fear and dread.
Dasahaṅgehi sampannā,
mahānāgā samāhitā;
Ete kho seṭṭhā lokasmiṁ,
taṇhā tesaṁ na vijjati.
Endowed with the ten factors,
these great beings are well |collected::composed, settled [samāhita]|;
Indeed, they are the foremost in the world,
for craving is no longer found in them.
Asekhañāṇamuppannaṁ,
antimoyaṁ samussayo;
Yo sāro brahmacariyassa,
tasmiṁ aparapaccayā.
The knowledge of an adept has arisen,
‘This body is the last I bear’;
Regarding the heartwood of the spiritual life,
they are independent of others.
Vidhāsu na vikampanti,
vippamuttā punabbhavā;
Dantabhūmimanuppattā,
te loke vijitāvino.
They do not waver in the |conceits::categorizations, discriminations, distinctions [vidhā]|,
released from renewed existence;
They have attained the |ground of mastery::level of mastery, epithet of an Arahant [dantabhūmi]|,
they are the conquerors in the world.
Uddhaṁ tiriyaṁ apācīnaṁ,
nandī tesaṁ na vijjati;
Nadanti te sīhanādaṁ,
buddhā loke anuttarā”ti.
Above, across, and below,
|delight::pleasure, enjoyment, relish [nandi]| is no more found in them;
They boldly roar their lion’s roar,
the Buddhas, unsurpassed in the world.”
At Sāvatthi.
“|Form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, bhikkhus, is |impermanent::not lasting, transient, unreliable [anicca]|. What is impermanent is |unsatisfactory::uncomfortable, unpleasant [dukkha]|; what is unsatisfactory is |not-self::not suitable to identify with, impersonality, non-subjectivity, essencelessness [anatta]|; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
|Feeling::pleasant, neutral, or painful sensation, the experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, bhikkhus, is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
|Perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, bhikkhus, is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
|Intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, bhikkhus, is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
|Consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, bhikkhus, is impermanent. What is impermanent is unsatisfactory; what is unsatisfactory is not-self; what is not-self should be seen as it truly is with correct wisdom: ‘This is not mine, this I am not, this is not my self.’
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, disenchanted with feeling, disenchanted with perception, disenchanted with intentional constructs, and disenchanted with consciousness. Disenchanted, he |becomes dispassionate::is detached [virajjati]|; through dispassion, he is liberated. When liberated, there arises the knowledge: ‘I am liberated.’”
He knows: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ Bhikkhus, in all the realms of beings, in all the worlds, these are highest, these are the foremost, namely, the Arahants.”
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Truly at ease are the Arahants,
for |craving::wanting, yearning, longing, attachment, lit. thirst [taṇhā]| is no longer found in them;
The |conceit ‘I am’::egotism, self-conceit, self comparison [asmimāna]| is cut off,
and the |net of delusion::web of delusion [mohajāla]| is torn apart.
Having arrived at the |unperturbed::unruffled, unshakeable, without impulse [aneja]|,
their minds are |tranquil::still, serene [anāvila]|;
|Unsullied::not smeared, not tainted [anupalitta]| in the world,
they have become noble, taintless.
|Completely comprehending::fully understanding [pariññāya]| the five aggregates,
their domain is the seven good qualities;
Praiseworthy are these good people,
true-born children of the Buddha.
Endowed |with the seven gems::having the seven elements of awakening [sattaratanasampanna]|,
well-trained in the three trainings;
These great heroes wander freely,
having abandoned fear and dread.
Endowed with the ten factors,
these great beings are well |collected::composed, settled [samāhita]|;
Indeed, they are the foremost in the world,
for craving is no longer found in them.
The knowledge of an adept has arisen,
‘This body is the last I bear’;
Regarding the heartwood of the spiritual life,
they are independent of others.
They do not waver in the |conceits::categorizations, discriminations, distinctions [vidhā]|,
released from renewed existence;
They have attained the |ground of mastery::level of mastery, epithet of an Arahant [dantabhūmi]|,
they are the conquerors in the world.
Above, across, and below,
|delight::pleasure, enjoyment, relish [nandi]| is no more found in them;
They boldly roar their lion’s roar,
the Buddhas, unsurpassed in the world.”
Sāvatthinidānaṁ.
“Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Vedanā …
saññā …
saṅkhārā …
viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti.
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Sukhino vata arahanto,
taṇhā tesaṁ na vijjati;
Asmimāno samucchinno,
mohajālaṁ padālitaṁ.
Anejaṁ te anuppattā,
cittaṁ tesaṁ anāvilaṁ;
Loke anupalittā te,
brahmabhūtā anāsavā.
Pañcakkhandhe pariññāya,
satta saddhammagocarā;
Pasaṁsiyā sappurisā,
puttā buddhassa orasā.
Sattaratanasampannā,
Tīsu sikkhāsu sikkhitā;
Anuvicaranti mahāvīrā,
Pahīnabhayabheravā.
Dasahaṅgehi sampannā,
mahānāgā samāhitā;
Ete kho seṭṭhā lokasmiṁ,
taṇhā tesaṁ na vijjati.
Asekhañāṇamuppannaṁ,
antimoyaṁ samussayo;
Yo sāro brahmacariyassa,
tasmiṁ aparapaccayā.
Vidhāsu na vikampanti,
vippamuttā punabbhavā;
Dantabhūmimanuppattā,
te loke vijitāvino.
Uddhaṁ tiriyaṁ apācīnaṁ,
nandī tesaṁ na vijjati;
Nadanti te sīhanādaṁ,
buddhā loke anuttarā”ti.
The seven good qualities are: 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom. Read more in AN 7.6 Vitthatadhana sutta.
The seven gems are the seven factors of awakening: 1) mindfulness, 2) investigation of states, 3) energy, 4) joy, 5) tranquility, 6) collectedness, and 7) equanimity. Read more in SN 46.1 Himavanta sutta.