Sāvatthinidānaṁ.
At Sāvatthi.
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“When what exists, |bhikkhus,::::| by |clinging to::grasping (at), acquiring, appropriating, taking possession (of), identifying (with) [upādāya]| what, by |fixating::adhering, doubling down; lit. completely entering down [abhinivissa]| on what, does such a view arise: ‘This is mine, I am this, this is my self’?”
“Bhagavaṁmūlakā no, bhante, dhammā …pe…
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and take refuge in the Blessed One. It would be good if the Blessed One would explain the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti.
“When form exists, |bhikkhus,::::| by clinging to form, by fixating on form, such a view arises: ‘This is mine, I am this, this is my self.’ When |feeling::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| exists, bhikkhus, by clinging to feeling, by fixating on feeling, such a view arises: ‘This is mine, I am this, this is my self.’ When |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]| exists, bhikkhus, by clinging to perception, by fixating on perception, such a view arises: ‘This is mine, I am this, this is my self.’ When |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]| exist, bhikkhus, by clinging to intentional constructs, by fixating on intentional constructs, such a view arises: ‘This is mine, I am this, this is my self.’ When |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]| exists, |bhikkhus,::::| by clinging to consciousness, by fixating on consciousness, such a view arises: ‘This is mine, I am this, this is my self.’
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you |think::presume, suppose, imagine, conceive [maññati]|, |bhikkhus,::::| is form |permanent::stable, not in flux [nicca]| or |impermanent::not lasting, transient, unreliable [anicca]|?”
“Aniccaṁ, bhante” …pe…
“Impermanent, venerable sir.”
“vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Are feeling, perception, intentional constructs, and consciousness permanent or impermanent?”
“Aniccaṁ, bhante” …pe…
“Impermanent, venerable sir.”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But by not clinging to it, would such a view arise: ‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“That which is seen, heard, |sensed::smelled, tasted, felt, or thought [muta]|, cognized, attained, sought after, and pondered over by the mind—is that permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it |unsatisfactory::uncomfortable, unpleasant [dukkha]| or |pleasant::comfortable, easy, good [sukha]|?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|—by not clinging to it, would such a view arise: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
“When|, bhikkhus,::::| a disciple of the Noble Ones has abandoned |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| in these cases, and has abandoned doubt about |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, has abandoned doubt about the arising of suffering, has abandoned doubt about the cessation of suffering, and has abandoned doubt about the way of practice leading to the cessation of suffering—this noble disciple|, bhikkhus,::::| is called a |stream-enterer::A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|, not liable to states of suffering, fixed in destiny, |with full awakening as his destination::culminating in enlightenment [sambodhiparāyaṇa]|.”
At Sāvatthi.
“When what exists, |bhikkhus,::::| by |clinging to::grasping (at), acquiring, appropriating, taking possession (of), identifying (with) [upādāya]| what, by |fixating::adhering, doubling down; lit. completely entering down [abhinivissa]| on what, does such a view arise: ‘This is mine, I am this, this is my self’?”
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and take refuge in the Blessed One. It would be good if the Blessed One would explain the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”
“When form exists, |bhikkhus,::::| by clinging to form, by fixating on form, such a view arises: ‘This is mine, I am this, this is my self.’ When |feeling::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| exists, bhikkhus, by clinging to feeling, by fixating on feeling, such a view arises: ‘This is mine, I am this, this is my self.’ When |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]| exists, bhikkhus, by clinging to perception, by fixating on perception, such a view arises: ‘This is mine, I am this, this is my self.’ When |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]| exist, bhikkhus, by clinging to intentional constructs, by fixating on intentional constructs, such a view arises: ‘This is mine, I am this, this is my self.’ When |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]| exists, |bhikkhus,::::| by clinging to consciousness, by fixating on consciousness, such a view arises: ‘This is mine, I am this, this is my self.’
What do you |think::presume, suppose, imagine, conceive [maññati]|, |bhikkhus,::::| is form |permanent::stable, not in flux [nicca]| or |impermanent::not lasting, transient, unreliable [anicca]|?”
“Impermanent, venerable sir.”
“Are feeling, perception, intentional constructs, and consciousness permanent or impermanent?”
“Impermanent, venerable sir.”
“But by not clinging to it, would such a view arise: ‘This is mine, I am this, this is my self’?”
“No, venerable sir.”
“That which is seen, heard, |sensed::smelled, tasted, felt, or thought [muta]|, cognized, attained, sought after, and pondered over by the mind—is that permanent or impermanent?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it |unsatisfactory::uncomfortable, unpleasant [dukkha]| or |pleasant::comfortable, easy, good [sukha]|?”
“Unsatisfactory, venerable sir.”
“And that which is impermanent, unsatisfactory, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|—by not clinging to it, would such a view arise: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“When|, bhikkhus,::::| a disciple of the Noble Ones has abandoned |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| in these cases, and has abandoned doubt about |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, has abandoned doubt about the arising of suffering, has abandoned doubt about the cessation of suffering, and has abandoned doubt about the way of practice leading to the cessation of suffering—this noble disciple|, bhikkhus,::::| is called a |stream-enterer::A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|, not liable to states of suffering, fixed in destiny, |with full awakening as his destination::culminating in enlightenment [sambodhiparāyaṇa]|.”
Sāvatthinidānaṁ.
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe…
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti.
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante” …pe…
“vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante” …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.