1At Sāvatthī. "Bhikkhus, when what exists, by clinging to what, by adhering to what,[n.231] Kiṁ abhinivissa. Spk: Kiṁ abhinivisitvā; paccayaṁ katva ti attho. Spk, it seems, does not see abhinivissa as contributing anything more to the meaning than a synonym for upādāya, but the question then arises why it should be added in the case of views but not in the case of pleasure and pain. Abhinivissa is an absolutive related to the noun abhinivesa, "adherence," which implies an element of interpretation, namely, interpretation of experience through the lens of a wrong view. When this is acknowledged, we can then see that abhinivissa suggests the imposition of a cognitive interpretation on the aggregates, which goes beyond the bare conative clinging implied by upādāya. does one regard things thus: ‘This is mine, this I am, this is my self’?"

"Venerable sir, our teachings are rooted in the Blessed One … ."

"When there is form, bhikkhus, by clinging to form, by adhering to form, sn.iii.182 one regards things thus: ‘This is mine, this I am, this is my self.’

When there is feeling … perception … volitional formations … consciousness, by clinging to these things, by adhering to these things, one regards things thus: ‘This is mine, this I am, this is my self.’

"What do you think, bhikkhus, is form permanent or impermanent?"
"Impermanent, venerable sir."

"But without clinging to what is impermanent, suffering, and subject to change, could one regard anything thus: ‘This is mine, this I am, this is my self’?"

"No, venerable sir."

"What do you think, bhikkhus, is feeling … perception … volitional formations … consciousness permanent or impermanent?"
"Impermanent, venerable sir."

"But without clinging to what is impermanent, suffering, and subject to change, could one regard anything thus: ‘This is mine, this I am, this is my self’?"

"No, venerable sir."

"Seeing thus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.

Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

1Sāvatthinidānaṁ. "Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī"ti?

Bhagavaṁmūlakā no, bhante, dhammā … pe …

"rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa … pe … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.

Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante"

… pe … vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?

"No hetaṁ, bhante".

"Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante"

… pe … vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?

"No hetaṁ, bhante".

"Evaṁ passaṁ … pe …

… nāparaṁ itthattāyāti pajānātī"ti.

Dutiyaṁ.