1At Sāvatthī.

“Mendicants, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disillusioned, dispassionate, and freed. Why is that? This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest. That’s why, when it comes to this body, an uneducated ordinary person might become disillusioned, dispassionate, and freed. But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disillusioned, dispassionate, or freed. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disillusioned, dispassionate, and freed.

2But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind. Why is that? This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer. But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.

3In this case, a learned noble disciple carefully and properly attends to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

4When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling … Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

5Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

1Sāvatthiyaṁ vihārati.

"Assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṁ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. Taṁ kissa hetu? Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ: ‘etaṁ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

2Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ. Taṁ kissa hetu? Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.

3Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamup pāda ṁyeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti. Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhavedanā. Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

4Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati … pe … dukkhavedaniyaṁ phassaṁ paṭicca … adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

5Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti.

Dutiyaṁ.