Sāvatthinidānaṁ.
At Sāvatthi.
Tatra kho bhagavā udānaṁ udānesi: “‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
There the Blessed One expressed this inspired utterance: “‘It might not be, and it might not be mine; it will not be, and it will not be mine.’ A bhikkhu resolving in this way can cut off the lower fetters.”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti?
When this was said, a certain bhikkhu said to the Blessed One: “But how, venerable sir, does a bhikkhu resolving in this way, ‘It might not be, and it might not be mine; it will not be, and it will not be mine,’ cut off the lower fetters?”
Uninstructed Ordinary Person
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī …pe…
Here, friends, an |uninstructed::uninitiated, untaught, untrained [assutavant]| ordinary person, |who has no regard for::lit. who has not seen [adassāvī]| the Noble Ones and is unskilled and untrained in the Dhamma of the Noble Ones; who has no regard for the persons of integrity,
sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
and is unskilled and untrained in the Dhamma of the persons of integrity, perceives |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]| as self, or self as possessing form, or form as being in self, or self as being in form; perceives |feeling::pleasant, neutral, or painful sensation, the experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as self, or self as possessing felt experience, or felt experience as being in self, or self as being in felt experience; perceives |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]| as self, or self as possessing perception, or perception as being in self, or self as being in perception; perceives |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 [saṅkhāre]| as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; perceives |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; fifth of the five aggregates [viññāṇa]| as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness.
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti, aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti, aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti, anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti, aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
He does not clearly understand |impermanent::not lasting, transient, unreliable [anicca]| form as it truly is: ‘Form is impermanent.’ He does not clearly understand impermanent feeling as it truly is: ‘Feeling is impermanent.’ He does not clearly understand impermanent perception as it truly is: ‘Perception is impermanent.’ He does not clearly understand impermanent intentional constructs as they truly are: ‘Intentional constructs are impermanent.’ He does not clearly understand impermanent consciousness as it truly is: ‘Consciousness is impermanent.’
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti, dukkhaṁ vedanaṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
He does not clearly understand unsatisfactory form as it truly is: ‘Form is unsatisfactory.’ He does not clearly understand unsatisfactory feeling as it truly is: ‘Feeling is unsatisfactory.’ He does not clearly understand unsatisfactory perception as it truly is: ‘Perception is unsatisfactory.’ He does not clearly understand unsatisfactory intentional constructs as they truly are: ‘Intentional constructs are unsatisfactory.’ He does not clearly understand unsatisfactory consciousness as it truly is: ‘Consciousness is unsatisfactory.’
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti, anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti, anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti, anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti, anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.
He does not clearly understand the impersonal [nature of] form as it truly is: ‘Form is |not-self::essenceless, not suitable to identify with [anatta]|.’ He does not clearly understand the impersonal [nature of] feeling as it truly is: ‘Feeling is not-self.’ He does not clearly understand the impersonal [nature of] perception as it truly is: ‘Perception is not-self.’ He does not clearly understand the impersonal [nature of] intentional constructs as they truly are: ‘Intentional constructs are not-self.’ He does not clearly understand the impersonal [nature of] consciousness as it truly is: ‘Consciousness is not-self.’
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti, saṅkhataṁ vedanaṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
He does not clearly understand the |constructed::compounded, conditioned, fabricated [saṅkhata]| [nature of] form as it truly is: ‘Form is constructed.’ He does not clearly understand the constructed [nature of] feeling as it truly is: ‘Feeling is constructed.’ He does not clearly understand the constructed [nature of] perception as it truly is: ‘Perception is constructed.’ He does not clearly understand the constructed [nature of] intentional constructs as they truly are: ‘Intentional constructs are constructed.’ He does not clearly understand the constructed [nature of] consciousness as it truly is: ‘Consciousness is constructed.’
Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti. Vedanā vibhavissati … saññā vibhavissati … saṅkhārā vibhavissanti … viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti.
He does not clearly understand ceasing of form as it truly is. He does not clearly understand ceasing of feeling as it truly is. He does not clearly understand ceasing of perception as it truly is. He does not clearly understand ceasing of intentional constructs as it truly is. He does not clearly understand ceasing of consciousness as it truly is.
Learned Disciple of the Noble Ones
Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati …pe… na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati.
And here, bhikkhu, a learned disciple of the Noble Ones, who has regard for the Noble Ones, and is skilled and disciplined in the Dhamma of the Noble Ones, who has regard for the persons of integrity, and is skilled and disciplined in the Dhamma of the persons of integrity, does not perceive form as self, or self as possessing form, or form as being in self, or self as being in form; does not perceive feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling; does not perceive perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; does not perceive intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; does not perceive consciousness as self, or self as possessing consciousness, or consciiousness as being in sef, or self as being in consciousness.
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. Aniccaṁ vedanaṁ … aniccaṁ saññaṁ … anicce saṅkhāre … aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
He clearly understands impermanent form as it truly is: ‘Form is impermanent.’ He clearly understands impermanent feeling as it truly is: ‘Feeling is impermanent.’ He clearly understands impermanent perception as it truly is: ‘Perception is impermanent.’ He clearly understands impermanent intentional constructs as they truly are: ‘Intentional constructs are impermanent.’ He clearly understands impermanent consciousness as it truly is: ‘Consciousness is impermanent.’
Dukkhaṁ rūpaṁ …pe… dukkhaṁ viññāṇaṁ …
He clearly understands unsatisfactory form as it truly is: ‘Form is unsatisfactory.’ He clearly understands unsatisfactory feeling as it truly is: ‘Feeling is unsatisfactory.’ He clearly understands unsatisfactory perception as it truly is: ‘Perception is unsatisfactory.’ He clearly understands unsatisfactory intentional constructs as they truly are: ‘Intentional constructs are unsatisfactory.’ He clearly understands unsatisfactory consciousness as it truly is: ‘Consciousness is unsatisfactory.’
anattaṁ rūpaṁ …pe… anattaṁ viññāṇaṁ …
He clearly understands the impersonal [nature of] form as it truly is: ‘Form is not-self.’ He clearly understands the impersonal [nature of] feeling as it truly is: ‘Feeling is not-self.’ He clearly understands the impersonal [nature of] perception as it truly is: ‘Perception is not-self.’ He clearly understands the impersonal [nature of] intentional constructs as they truly are: ‘Intentional constructs are not-self.’ He clearly understands the impersonal [nature of] consciousness as it truly is: ‘Consciousness is not-self.’
saṅkhataṁ rūpaṁ …pe… saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.
He clearly understands the constructed [nature of] form as it truly is: ‘Form is constructed.’ He clearly understands the constructed [nature of] feeling as it truly is: ‘Feeling is constructed.’ He clearly understands the constructed [nature of] perception as it truly is: ‘Perception is constructed.’ He clearly understands the constructed [nature of] intentional constructs as they truly are: ‘Intentional constructs are constructed.’ He clearly understands the constructed [nature of] consciousness as it truly is: ‘Consciousness is constructed.’
Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti. Vedanā … saññā … saṅkhārā … viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti.
He clearly understands ceasing of form as it truly is. He clearly understands ceasing of feeling as it truly is. He clearly understands ceasing of perception as it truly is. He clearly understands ceasing of intentional constructs as it truly is. He clearly understands ceasing of consciousness as it truly is.
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
With the |decline::loss, regress [vibhava]| of form, with the decline of feeling, with the decline of perception, with the decline of intentional constructs, with the decline of consciousness, that bhikkhu, resolving thus, ‘It might not be, and it might not be mine; it will not be, and it will not be mine,’ can cut off the lower fetters.”
“‘Evaṁ adhimuccamāno,’ bhante, ‘bhikkhu chindeyya orambhāgiyāni saṁyojanānī’ti.
“Resolving thus, venerable sir, a bhikkhu can cut off the lower fetters.
Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?
But how should one see, venerable sir, for the immediate |wearing away::exhaustion, depletion, gradual destruction [khaya]| of |mental defilements::mental outflows, discharges, taints [āsava]|?”
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati. Tāso heso bhikkhu assutavato puthujjanassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
“Here, bhikkhu, the uninstructed ordinary person becomes frightened over an unfrightening matter. For this is frightening to the uninstructed ordinary person: ‘It might not be, and it might not be mine; it will not be, and it will not be mine.’
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati. Na heso, bhikkhu, tāso sutavato ariyasāvakassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
But the learned disciple of the Noble Ones does not become frightened over an unfrightening matter. For this is not frightening to the learned disciple of the Noble Ones: ‘It might not be, and it might not be mine; it will not be, and it will not be mine.’
Consciousness
Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Consciousness, bhikkhu, while |persisting::remaining [tiṭṭhamāna]|, might persist |attached to form::attracted to form, engaged with materiality; lit. approaching form [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 expansion.
Vedanupayaṁ vā, bhikkhu …
Consciousness, bhikkhu, while persisting, might persist |attached to feeling::attracted to feeling, engaged with felt experience; lit. approaching feeling [vedanupaya]|, based on [the field of] feeling, with feeling as a support—and there, with a sprinkling of delight—it comes to growth, increase, and expansion.
saññupayaṁ vā, bhikkhu …
Consciousness, bhikkhu, while persisting, might persist |attached to perception::engaged with conception; lit. approaching perception [saññupaya]|, based on [the field of] perception, with perception as a support—and there, with a sprinkling of delight—it comes to growth, increase, and expansion.
saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Consciousness, bhikkhu, while persisting, might persist |attached to intentional constructs::attracted to mental formations, engaged with thought processes; lit. approaching formations [saṅkhārupaya]|, 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 expansion.
Yo, bhikkhu, 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, bhikkhu, were to speak thus: ‘Apart from form, apart from feeling, 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; lit. going near [upapatti]|, the growth, the increase, or the expansion of consciousness’ — that is not possible.
Rūpadhātuyā ce, bhikkhu, 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, bhikkhu, bhikkhuno …
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, bhikkhu, bhikkhuno …
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, bhikkhu, bhikkhuno …
When for a bhikkhu, passion for the |element of intentional constructs::realm of mental activity; world of volitional formations; lit. making together state [saṅkhāradhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off.
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.
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; lit. knowing state [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::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbāyati]|.
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānāti.
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.’
Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.
When one knows and sees thus, bhikkhu, the immediate wearing away of mental defilements occurs.”
At Sāvatthi.
There the Blessed One expressed this inspired utterance: “‘It might not be, and it might not be mine; it will not be, and it will not be mine.’ A bhikkhu resolving in this way can cut off the lower fetters.”
When this was said, a certain bhikkhu said to the Blessed One: “But how, venerable sir, does a bhikkhu resolving in this way, ‘It might not be, and it might not be mine; it will not be, and it will not be mine,’ cut off the lower fetters?”
Uninstructed Ordinary Person
Here, friends, an |uninstructed::uninitiated, untaught, untrained [assutavant]| ordinary person, |who has no regard for::lit. who has not seen [adassāvī]| the Noble Ones and is unskilled and untrained in the Dhamma of the Noble Ones; who has no regard for the persons of integrity,
and is unskilled and untrained in the Dhamma of the persons of integrity, perceives |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]| as self, or self as possessing form, or form as being in self, or self as being in form; perceives |feeling::pleasant, neutral, or painful sensation, the experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as self, or self as possessing felt experience, or felt experience as being in self, or self as being in felt experience; perceives |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]| as self, or self as possessing perception, or perception as being in self, or self as being in perception; perceives |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 [saṅkhāre]| as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; perceives |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; fifth of the five aggregates [viññāṇa]| as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness.
He does not clearly understand |impermanent::not lasting, transient, unreliable [anicca]| form as it truly is: ‘Form is impermanent.’ He does not clearly understand impermanent feeling as it truly is: ‘Feeling is impermanent.’ He does not clearly understand impermanent perception as it truly is: ‘Perception is impermanent.’ He does not clearly understand impermanent intentional constructs as they truly are: ‘Intentional constructs are impermanent.’ He does not clearly understand impermanent consciousness as it truly is: ‘Consciousness is impermanent.’
He does not clearly understand unsatisfactory form as it truly is: ‘Form is unsatisfactory.’ He does not clearly understand unsatisfactory feeling as it truly is: ‘Feeling is unsatisfactory.’ He does not clearly understand unsatisfactory perception as it truly is: ‘Perception is unsatisfactory.’ He does not clearly understand unsatisfactory intentional constructs as they truly are: ‘Intentional constructs are unsatisfactory.’ He does not clearly understand unsatisfactory consciousness as it truly is: ‘Consciousness is unsatisfactory.’
He does not clearly understand the impersonal [nature of] form as it truly is: ‘Form is |not-self::essenceless, not suitable to identify with [anatta]|.’ He does not clearly understand the impersonal [nature of] feeling as it truly is: ‘Feeling is not-self.’ He does not clearly understand the impersonal [nature of] perception as it truly is: ‘Perception is not-self.’ He does not clearly understand the impersonal [nature of] intentional constructs as they truly are: ‘Intentional constructs are not-self.’ He does not clearly understand the impersonal [nature of] consciousness as it truly is: ‘Consciousness is not-self.’
He does not clearly understand the |constructed::compounded, conditioned, fabricated [saṅkhata]| [nature of] form as it truly is: ‘Form is constructed.’ He does not clearly understand the constructed [nature of] feeling as it truly is: ‘Feeling is constructed.’ He does not clearly understand the constructed [nature of] perception as it truly is: ‘Perception is constructed.’ He does not clearly understand the constructed [nature of] intentional constructs as they truly are: ‘Intentional constructs are constructed.’ He does not clearly understand the constructed [nature of] consciousness as it truly is: ‘Consciousness is constructed.’
He does not clearly understand ceasing of form as it truly is. He does not clearly understand ceasing of feeling as it truly is. He does not clearly understand ceasing of perception as it truly is. He does not clearly understand ceasing of intentional constructs as it truly is. He does not clearly understand ceasing of consciousness as it truly is.
Learned Disciple of the Noble Ones
And here, bhikkhu, a learned disciple of the Noble Ones, who has regard for the Noble Ones, and is skilled and disciplined in the Dhamma of the Noble Ones, who has regard for the persons of integrity, and is skilled and disciplined in the Dhamma of the persons of integrity, does not perceive form as self, or self as possessing form, or form as being in self, or self as being in form; does not perceive feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling; does not perceive perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; does not perceive intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; does not perceive consciousness as self, or self as possessing consciousness, or consciiousness as being in sef, or self as being in consciousness.
He clearly understands impermanent form as it truly is: ‘Form is impermanent.’ He clearly understands impermanent feeling as it truly is: ‘Feeling is impermanent.’ He clearly understands impermanent perception as it truly is: ‘Perception is impermanent.’ He clearly understands impermanent intentional constructs as they truly are: ‘Intentional constructs are impermanent.’ He clearly understands impermanent consciousness as it truly is: ‘Consciousness is impermanent.’
He clearly understands unsatisfactory form as it truly is: ‘Form is unsatisfactory.’ He clearly understands unsatisfactory feeling as it truly is: ‘Feeling is unsatisfactory.’ He clearly understands unsatisfactory perception as it truly is: ‘Perception is unsatisfactory.’ He clearly understands unsatisfactory intentional constructs as they truly are: ‘Intentional constructs are unsatisfactory.’ He clearly understands unsatisfactory consciousness as it truly is: ‘Consciousness is unsatisfactory.’
He clearly understands the impersonal [nature of] form as it truly is: ‘Form is not-self.’ He clearly understands the impersonal [nature of] feeling as it truly is: ‘Feeling is not-self.’ He clearly understands the impersonal [nature of] perception as it truly is: ‘Perception is not-self.’ He clearly understands the impersonal [nature of] intentional constructs as they truly are: ‘Intentional constructs are not-self.’ He clearly understands the impersonal [nature of] consciousness as it truly is: ‘Consciousness is not-self.’
He clearly understands the constructed [nature of] form as it truly is: ‘Form is constructed.’ He clearly understands the constructed [nature of] feeling as it truly is: ‘Feeling is constructed.’ He clearly understands the constructed [nature of] perception as it truly is: ‘Perception is constructed.’ He clearly understands the constructed [nature of] intentional constructs as they truly are: ‘Intentional constructs are constructed.’ He clearly understands the constructed [nature of] consciousness as it truly is: ‘Consciousness is constructed.’
He clearly understands ceasing of form as it truly is. He clearly understands ceasing of feeling as it truly is. He clearly understands ceasing of perception as it truly is. He clearly understands ceasing of intentional constructs as it truly is. He clearly understands ceasing of consciousness as it truly is.
With the |decline::loss, regress [vibhava]| of form, with the decline of feeling, with the decline of perception, with the decline of intentional constructs, with the decline of consciousness, that bhikkhu, resolving thus, ‘It might not be, and it might not be mine; it will not be, and it will not be mine,’ can cut off the lower fetters.”
“Resolving thus, venerable sir, a bhikkhu can cut off the lower fetters.
But how should one see, venerable sir, for the immediate |wearing away::exhaustion, depletion, gradual destruction [khaya]| of |mental defilements::mental outflows, discharges, taints [āsava]|?”
“Here, bhikkhu, the uninstructed ordinary person becomes frightened over an unfrightening matter. For this is frightening to the uninstructed ordinary person: ‘It might not be, and it might not be mine; it will not be, and it will not be mine.’
But the learned disciple of the Noble Ones does not become frightened over an unfrightening matter. For this is not frightening to the learned disciple of the Noble Ones: ‘It might not be, and it might not be mine; it will not be, and it will not be mine.’
Consciousness
Consciousness, bhikkhu, while |persisting::remaining [tiṭṭhamāna]|, might persist |attached to form::attracted to form, engaged with materiality; lit. approaching form [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 expansion.
Consciousness, bhikkhu, while persisting, might persist |attached to feeling::attracted to feeling, engaged with felt experience; lit. approaching feeling [vedanupaya]|, based on [the field of] feeling, with feeling as a support—and there, with a sprinkling of delight—it comes to growth, increase, and expansion.
Consciousness, bhikkhu, while persisting, might persist |attached to perception::engaged with conception; lit. approaching perception [saññupaya]|, based on [the field of] perception, with perception as a support—and there, with a sprinkling of delight—it comes to growth, increase, and expansion.
Consciousness, bhikkhu, while persisting, might persist |attached to intentional constructs::attracted to mental formations, engaged with thought processes; lit. approaching formations [saṅkhārupaya]|, 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 expansion.
If anyone, bhikkhu, were to speak thus: ‘Apart from form, apart from feeling, 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; lit. going near [upapatti]|, the growth, the increase, or the expansion of consciousness’ — that is not possible.
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.
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.
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.
When for a bhikkhu, passion for the |element of intentional constructs::realm of mental activity; world of volitional formations; lit. making together state [saṅkhāradhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off.
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; lit. knowing state [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.
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::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbāyati]|.
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.’
When one knows and sees thus, bhikkhu, the immediate wearing away of mental defilements occurs.”
Sāvatthinidānaṁ.
Tatra kho bhagavā udānaṁ udānesi: “‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti?
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī …pe…
sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti, aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti, aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti, anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti, aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti, dukkhaṁ vedanaṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti, anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti, anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti, anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti, anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti, saṅkhataṁ vedanaṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti. Vedanā vibhavissati … saññā vibhavissati … saṅkhārā vibhavissanti … viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti.
Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati …pe… na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati.
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. Aniccaṁ vedanaṁ … aniccaṁ saññaṁ … anicce saṅkhāre … aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
Dukkhaṁ rūpaṁ …pe… dukkhaṁ viññāṇaṁ …
anattaṁ rūpaṁ …pe… anattaṁ viññāṇaṁ …
saṅkhataṁ rūpaṁ …pe… saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.
Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti. Vedanā … saññā … saṅkhārā … viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti.
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
“‘Evaṁ adhimuccamāno,’ bhante, ‘bhikkhu chindeyya orambhāgiyāni saṁyojanānī’ti.
Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati. Tāso heso bhikkhu assutavato puthujjanassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati. Na heso, bhikkhu, tāso sutavato ariyasāvakassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Vedanupayaṁ vā, bhikkhu …
saññupayaṁ vā, bhikkhu …
saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Yo, bhikkhu, 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.
Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
Vedanādhātuyā ce, bhikkhu, bhikkhuno …
saññādhātuyā ce, bhikkhu, bhikkhuno …
saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānāti.
Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.