1At Sāvatthī.

There the Buddha was inspired to exclaim: “‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ A mendicant who makes such a resolution can cut off the five lower fetters.”

When he said this, one of the mendicants asked the Buddha: “But sir, how can a mendicant who makes such a resolution cut off the five lower fetters?”

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2“Mendicant, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.

They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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3They don’t truly understand form — which is impermanent — as impermanent. They don’t truly understand feeling … perception … choices … consciousness — which is impermanent — as impermanent.

4They don’t truly understand form — which is suffering — as suffering. They don’t truly understand feeling … perception … choices … consciousness — which is suffering — as suffering.

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5They don’t truly understand form — which is not-self — as not-self. They don’t truly understand feeling … perception … choices … consciousness — which is not-self — as not-self.

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6They don’t truly understand form — which is conditioned — as conditioned. They don’t truly understand feeling … perception … choices … consciousness — which is conditioned — as conditioned.

They don’t truly understand that form will disappear. They don’t truly understand that feeling … perception … choices … consciousness will disappear.

7But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self … They don’t regard feeling … perception … choices … consciousness as self.

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8They truly understand form — which is impermanent — as impermanent. They truly understand feeling … perception … choices … consciousness — which is impermanent — as impermanent.

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They truly understand form … feeling … perception … choices … consciousness — which is suffering — as suffering.

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They truly understand form … feeling … perception … choices … consciousness — which is not-self — as not-self.

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They truly understand form … feeling … perception … choices … consciousness — which is conditioned — as conditioned.

They truly understand that form will disappear. They truly understand that feeling … perception … choices … consciousness will disappear.

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9It’s because of the disappearance of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution — ‘It might not be, and it might not be mine. It will not be, and it will not be mine’ — can cut off the five lower fetters.”

“Sir, a mendicant who makes such a resolution can cut off the five lower fetters.

10But how are they to know and see in order to end the defilements in the present life?”

“Mendicant, an uneducated ordinary person worries about things that aren’t a worry. For an uneducated ordinary person worries: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

11An educated noble disciple doesn’t worry about things that aren’t a worry. For an educated noble disciple doesn’t worry: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

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Or consciousness would remain involved with feeling …

Or consciousness would remain involved with perception …

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Or consciousness would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

12Mendicant, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

13If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

If a mendicant has given up greed for the feeling element …

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perception element …

choices element …

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consciousness element, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.

Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

They understand: ‘Rebirth is ended … there is no return to any state of existence.’

The ending of the defilements in the present life is for one who knows and sees this.”

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1Sāvatthinidānaṁ.

Tatra kho bhagavā udānaṁ udānesi: "‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī"ti.

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: "yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī"ti?

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2"Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī … pe … sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ;

attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. vedanāṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

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3So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti, aniccaṁ vedanāṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti, aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti, anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti, aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

4Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti, dukkhaṁ vedanāṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

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5Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti, anattaṁ vedanāṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti, anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti, anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti, anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.

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6Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti, saṅkhataṁ vedanāṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti. Vedanā vibhavissati … saññā vibhavissati … saṅkhārā vibhavissanti … viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti.

7Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati … pe … na vedanāṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati.

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8So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. Aniccaṁ vedanāṁ … aniccaṁ saññaṁ … anicce saṅkhāre … aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

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Dukkhaṁ rūpaṁ … pe … dukkhaṁ viññāṇaṁ …

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anattaṁ rūpaṁ … pe … anattaṁ viññāṇaṁ …

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saṅkhataṁ rūpaṁ … pe … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.

Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti. Vedanā … saññā … saṅkhārā … viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti.

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9So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī"ti.

"Evaṁ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṁyojanānī"ti.

10"Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī"ti?

"Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati. Tāso heso bhikkhu assutavato puthujjanassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.

11Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati. Na heso, bhikkhu, tāso sutavato ariyasāvakassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.

Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

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Vedanupayaṁ vā, bhikkhu …

saññupayaṁ vā, bhikkhu …

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saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

12Yo, bhikkhu, evaṁ vadeyya: ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.

13Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

Vedanādhātuyā ce, bhikkhu, bhikkhuno …

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saññādhātuyā ce, bhikkhu, bhikkhuno …

saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …

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viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ. Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.

‘Khīṇā jāti … pe … nāparaṁ itthattāyā’ti pajānāti.

Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī"ti.

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Tatiyaṁ.