1At Sāvatthī.

“Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”

“Our teachings are rooted in the Buddha. …”

“When form exists, because of grasping form, pleasure and pain arise in oneself. When feeling … perception … choices … consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself.

What do you think, mendicants? Is form permanent or impermanent?”

“Impermanent, sir.”

“But if it’s impermanent, is it suffering or happiness?”

“Suffering, sir.”

“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

“No, sir.”

“Is feeling … perception … choices … consciousness permanent or impermanent?”

“Impermanent, sir.”

“But if it’s impermanent, is it suffering or happiness?”

“Suffering, sir.”

“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

“No, sir.”

“Seeing this … They understand: ‘… there is no return to any state of existence.’”

1Sāvatthinidānaṁ.

"Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya uppajjati ajjhattaṁ sukhadukkhan"ti?

Bhagavaṁmūlakā no, bhante, dhammā

… pe … "rūpe kho, bhikkhave, sati rūpaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ. Vedanāya sati … pe … saññāya sati … saṅkhāresu sati … viññāṇe sati viññāṇaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ.

Taṁ kiṁ maññatha, bhikkhave, rūpaṁ 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 uppajjeyya ajjhattaṁ sukhadukkhan"ti?

"No hetaṁ, bhante".

"Vedanā … pe … saññā … saṅkhārā … viññāṇaṁ 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 uppajjeyya ajjhattaṁ sukhadukkhan"ti?

"No hetaṁ, bhante".

"Evaṁ passaṁ … pe … nāparaṁ itthattāyāti pajānātī"ti.

Paṭhamaṁ.