Sāvatthinidānaṁ.
At Sāvatthi.
“Upayo, bhikkhave, avimutto, anupayo vimutto.
“One |who is attached::who is engaged [upaya]|, bhikkhus, is not liberated; one who is unattached is |liberated::freed [vimutta]|.
Rūpupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Consciousness, bhikkhus, while |persisting::remaining [tiṭṭhamāna]|, might persist |attached to form::attracted to form, engaged with materiality [rūpupaya]|, based on [the field of] form, with form as a support—and there, with a sprinkling of |delight::pleasure, enjoyment, relish [nandi]|—it comes to growth, increase, and full maturation.
Vedanupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, vedanārammaṇaṁ vedanāppatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Consciousness, bhikkhus, while persisting, might persist attached to |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, based on [the field of] felt experience, with felt experience as a support—and there, with a sprinkling of delight—it comes to growth, increase, and full maturation.
saññupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saññārammaṇaṁ saññāppatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Consciousness, bhikkhus, while persisting, might persist attached to |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]|, based on [the field of] perception, with perception as a support—and there, with a sprinkling of delight—it comes to growth, increase, and full maturation.
saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Consciousness, bhikkhus, while persisting, might persist attached to |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]|, based on [the field of] intentional constructs, with intentional constructs as a support—and there, with a sprinkling of delight—it comes to growth, increase, and full maturation.
Yo, bhikkhave, evaṁ vadeyya: ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.
If anyone, bhikkhus, were to speak thus: ‘Apart from form, apart from felt experience, apart from perception, apart from intentional constructs, I will point out the |coming::descent, incoming trajectory [āgati]|, the |trajectory::going, passing on, path, course, destination [gati]|, the |passing away::falling away, death [cuti]|, the |rebirth::re-arising, reappearance [upapatti]|, the growth, the increase, or the full maturation of consciousness’ — that is not possible.
Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
When for a bhikkhu, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the |form element::field of material phenomena, including the four great elements (earth, water, fire, air) and forms derived from them; the visible and tangible basis of sensory experience [rūpadhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off.
Vedanādhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
When for a bhikkhu, passion for the |feeling element::field of felt experiences, including pleasant, painful, and neutral feeling-tones [vedanādhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off.
saññādhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
When for a bhikkhu, passion for the |perception element::field of cognitive recognition, including the discernment of signs, features, and patterns; the faculty that marks and identifies experiences as “this” or “that” [saññādhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off.
saṅkhāradhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
When for a bhikkhu, passion for the |element of intentional constructs::field of intentions, decisions, choices, volitional activities, and other intentional constructs that shape experience and produce kamma [saṅkhāradhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off.
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.
Bhikkhus, when for a bhikkhu, passion for the |consciousness element::field of awareness and sentience, including the knowing of an object through the six sense domains—eye, ear, nose, tongue, body, and mind [viññāṇadhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off. That consciousness, being unestablished, does not grow, and by |not intentionally constructing::not producing dark or bright kamma [anabhisaṅkhacca]|, is liberated.
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
By being liberated, there is stability; being stable, there is contentment; being content, there is |no perturbation::no agitation, no mental uneasiness [aparitassa]|. Unperturbed, one personally attains final Nibbāna.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
One understands: ‘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.’”