1At Sāvatthī. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does identity view arise?"[n.235] sakkāyadiṭṭhi. See n. 5.

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

"When there is form, bhikkhus, by clinging to form, by adhering to form, identity view arises.

When there is feeling … perception … volitional formations … consciousness, by clinging to feeling … perception … volitional formations … consciousness, by adhering to consciousness, identity view arises.

"What do you think, bhikkhus, is form … feeling … perception … volitional formations … consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."

"But without clinging to what is impermanent, suffering, and subject to change, could identity view arise?"

"No, venerable sir."

"Seeing thus, bhikkhus, 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 sakkāyadiṭṭhi uppajjatī"ti?

Bhagavaṁmūlakā no, bhante, dhammā … pe …

"rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati.

Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa sakkāyadiṭṭhi uppajjati.

Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante". "Yaṁ panāniccaṁ … pe … api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā"ti? "No hetaṁ, bhante". "Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante".

"Yaṁ panāniccaṁ … pe … api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā"ti?

"No hetaṁ, bhante".

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

Chaṭṭhaṁ.