In the same way, I have taught a simile of the teaching as a raft: for crossing over, not for holding on. By understanding the simile of the raft, you will even give up the teachings, let alone what is not the teachings.
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
Mendicants, there are these six grounds for views. What six? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as: ‘This is mine, I am this, this is my self.’ They also regard feeling … perception … choices … whatever is seen, heard, thought, known, attained, sought, and explored by the mind as: ‘This is mine, I am this, this is my self.’ And as for this ground for views: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They regard this also as: ‘This is mine, I am this, this is my self.’
Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṁ diṭṭhiṭṭhānaṁ— so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti— tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They regard form like this: ‘This is not mine, I am not this, this is not my self.’ They also regard feeling … perception … choices … whatever is seen, heard, thought, known, attained, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’ And the same for this ground for views: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They also regard like this: ‘This is not mine, I am not this, this is not my self.’
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhiṭṭhānaṁ— so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti— tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
Seeing in this way they’re not anxious about what doesn’t exist.”
So evaṁ samanupassanto asati na paritassatī”ti.
When he said this, one of the mendicants said to the Buddha, “Sir, can there be anxiety about what doesn’t exist externally?”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “siyā nu kho, bhante, bahiddhā asati paritassanā”ti?
“There can, mendicant,” said the Buddha. “It’s when someone thinks, ‘Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.’ They sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is anxiety about what doesn’t exist externally.”
“Siyā, bhikkhū”ti—bhagavā avoca. “Idha bhikkhu ekaccassa evaṁ hoti: ‘ahu vata me, taṁ vata me natthi; siyā vata me, taṁ vatāhaṁ na labhāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.
“But can there be no anxiety about what doesn’t exist externally?”
“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?
“There can, mendicant,” said the Buddha. “It’s when someone doesn’t think, ‘Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is no anxiety about what doesn’t exist externally.”
“Siyā, bhikkhū”ti—bhagavā avoca. “Idha bhikkhu ekaccassa na evaṁ hoti: ‘ahu vata me, taṁ vata me natthi; siyā vata me, taṁ vatāhaṁ na labhāmī’ti. So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.
“But can there be anxiety about what doesn’t exist internally?”
“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?
“There can, mendicant,” said the Buddha. “It’s when someone has such a view: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They think, ‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’ They sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is anxiety about what doesn’t exist internally.”
“Siyā, bhikkhū”ti—bhagavā avoca. “Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.
“But can there be no anxiety about what doesn’t exist internally?”
“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?
“There can,” said the Buddha. “It’s when someone doesn’t have such a view: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They don’t think, ‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is no anxiety about what doesn’t exist internally.
“Siyā, bhikkhū”ti bhagavā avoca. “Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa na evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.
Mendicants, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. But do you see any such possession?”
Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I also can’t see any such possession.
“Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.
It would make sense to grasp at a theory of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such theory of self?”
Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I also can’t see any such theory of self.
“Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such view to rely on?”
Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I also can’t see any such view to rely on.
“Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
Mendicants, were a self to exist, would there be the thought, ‘Belonging to my self’?”
Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“Were what belongs to a self to exist, would there be the thought, ‘My self’?”
“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“But since a self and what belongs to a self are not found as a genuine fact, is not the following a totally foolish teaching: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever’?”
“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti— nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?
“How could it not, sir? It’s a totally foolish teaching.”
“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.
“What do you think, mendicants? Is form permanent or impermanent?”
“Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“What do you think, mendicants? Is feeling … perception … choices … consciousness permanent or impermanent?”
“Taṁ kiṁ maññatha, bhikkhave, vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā …pe… yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing 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.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati, nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unimpeded’, and also ‘a noble one with banner lowered and burden dropped, detached’.
Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.
And how has a mendicant raised the cross-bar? It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has lifted the cross-bar.
Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.
And how has a mendicant filled in the moat? It’s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has filled in the moat.
Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.
And how has a mendicant pulled up the pillar? It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has pulled up the pillar.
Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.
And how is a mendicant unimpeded? It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future. That’s how a mendicant is unimpeded.
Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni. Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.
And how is a mendicant a noble one with with banner lowered and burden dropped, detached? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is a noble one with banner lowered and burden dropped, detached.
Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.
When a mendicant’s mind was freed like this, the gods together with Indra, the Divinity, and the Progenitor, search as they may, will not discover: ‘This is the basis of that realized one’s consciousness.’ Why is that? Because even in this very life that realized one is not found, I say.
Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti: ‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti. Taṁ kissa hetu? Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.
Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and nonexistence of an existing being.’ They misrepresent me as what I am not, and saying what I do not say. In the past, as today, what I describe is suffering and the cessation of suffering. This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn’t get resentful, bitter, and emotionally exasperated.
Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ. Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.
Or if others honor, respect, revere, or venerate him, he doesn’t get thrilled, elated, and emotionally excited. If they praise him, he just thinks, ‘They do such things for me regarding what in the past was completely understood.’
Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ. Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti: ‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.
So, mendicants, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated. Or if others honor, respect, revere, or venerate you, don’t make yourselves thrilled, elated, and emotionally excited. If they praise you, just think, ‘They do such things for us regarding what in the past was completely understood.’
Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa: ‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti.
So, mendicants, give up what isn’t yours. Giving it up will be for your lasting welfare and happiness.
Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
And what isn’t yours? Form isn’t yours: give it up. Giving it up will be for your lasting welfare and happiness.
Kiñca, bhikkhave, na tumhākaṁ? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Feeling … perception … choices … consciousness isn’t yours: give it up. Giving it up will be for your lasting welfare and happiness.
Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha; sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha; sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha; te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti. Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
What do you think, mendicants? Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think, ‘This person is carrying us off, burning us, or doing what they want with us’?”
Taṁ kiṁ maññatha, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya. Api nu tumhākaṁ evamassa: ‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti?
“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.
“In the same way, mendicants, give up what isn’t yours. Giving it up will be for your lasting welfare and happiness. And what isn’t yours? Form … feeling … perception … choices … consciousness isn’t yours: give it up. Giving it up will be for your lasting welfare and happiness.
“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Vedanā, bhikkhave …pe… saññā, bhikkhave … saṅkhārā, bhikkhave …pe… viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained, for those mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment, there is no cycle of rebirths to be found. …
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.
In this teaching thus well-explained, those mendicants who have given up the five lower fetters are all reborn spontaneously. They are extinguished there, and are not liable to return from that world. …
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.
In this teaching thus well-explained, those mendicants who, having given up three fetters, and weakened greed, hate, and delusion, are all once-returners. They come back to this world once only, then make an end of suffering. …
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
In this teaching thus well-explained, those mendicants who have ended three fetters are all stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. …
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.
In this teaching thus well-explained, those mendicants who are followers of teachings or followers by faith are all are assured, destined for awakening.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.
The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained, those who have a degree of faith and love for me are all bound for heaven.”
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.