S±vatthinid±na½ “Attad²p±, bhikkhave, viharatha attasaraº± anaññasaraº±, dhammad²p± dhammasaraº± anaññasaraº±. Attad²p±na½, bhikkhave, viharata½ attasaraº±na½ anaññasaraº±na½, dhammad²p±na½ dhammasaraº±na½ anaññasaraº±na½ yoni upaparikkhitabb±. Ki½j±tik± sokaparidevadukkhadomanassup±y±s±, ki½pahotik±”ti?

At S±vatthi. “Monks, abide as an island of yourselves, as a refuge of yourselves - without another refuge; with the Dhamma as an island, with the Dhamma as a refuge - without another refuge. Monks, abiding as an island of yourselves, as a refuge of yourselves - without another refuge; with the Dhamma as an island, with the Dhamma as a refuge - without another refuge; the foundation of your analysis should be such: ‘Born of what, is sorrow, weeping, affliction and mental distress, and from what has it arisen from?

“Ki½j±tik± ca, bhikkhave, sokaparidevadukkhadomanassup±y±s±, ki½pahotik±? Idha, bhikkhave, assutav± puthujjano ariy±na½ adass±v² ariyadhammassa akovido ariyadhamme avin²to, sappuris±na½ adass±v² sappurisadhammassa akovido sappurisadhamme avin²to, r³pa½ attato samanupassati, r³pavanta½ v± att±na½; attani v± r³pa½, r³pasmi½ v± att±na½. Tassa ta½ r³pa½ vipariºamati, aññath± ca hoti. Tassa r³pavipariº±maññath±bh±v± uppajjanti sokaparidevadukkhadomanassup±y±s±.

“And born of what, monks, is sorrow, weeping, affliction and mental distress, and from what has it arisen from? Monks, there is an untaught-commoner who does not take notice of the Wise Ones, who is not trained in the Doctrines of the Wise Ones nor is he possessed of the wisdom of the Doctrines of the Wise Ones - who does not take notice of Refined Persons, who is not trained in the Doctrines of the Refined Persons nor is he possessed of the wisdom of the Doctrines of the Refined Persons, He is of the viewpoint that materiality is ‘Self’, or ‘Self’ possesses materiality, or materiality is in ‘Self’, or ‘Self’ is in materiality. And that materiality changes and becomes otherwise. And with this materiality changing and becoming otherwise ~ there comes into existence sorrow, weeping, affliction and mental distress.”

Vedana½ attato samanupassati, vedan±vanta½ v± att±na½; attani v± vedana½, vedan±ya v± att±na½. Tassa s± vedan± vipariºamati, aññath± ca hoti. Tassa vedan±vipariº±maññath±bh±v± uppajjanti sokaparidevadukkhadomanassup±y±s±.

“He is of the viewpoint that sensations of feeling are ‘Self’, or ‘Self’ possesses sensations of feeling, or sensations of feeling are in ‘Self’, or ‘Self’ is in sensations of feeling. And those sensations of feeling change and become otherwise. And as those sensations of feeling change and becoming otherwise ~ there comes into existence sorrow, weeping, affliction and mental distress.”

Sañña½ attato samanupassati… saªkh±re attato samanupassati… viññ±ºa½ attato samanupassati, viññ±ºavanta½ v± att±na½; attani v± viññ±ºa½, viññ±ºasmi½ v± att±na½. Tassa ta½ viññ±ºa½ vipariºamati, aññath± ca hoti Tassa viññ±ºavipariº±maññath±bh±v± uppajjanti sokaparidevadukkhadomanassup±y±s±.

“He is of the viewpoint that sense-awareness … volitional-cognition … consciousness is ‘Self’, or ‘Self’ possesses consciousness, or consciousness is in ‘Self’, or ‘Self’ is in consciousness. And that consciousness changes and becomes otherwise. And with this consciousness changing and becoming otherwise - there comes into existence sorrow, weeping, affliction and mental distress.”

“R³passa tveva, bhikkhave, aniccata½ viditv± vipariº±ma½ vir±ga½ nirodha½, pubbe ceva r³pa½ etarahi ca sabba½ r³pa½ anicca½ dukkha½ vipariº±madhammanti, evameta½ yath±bh³ta½ sammappaññ±ya passato ye sokaparidevadukkhadomanassup±y±s± te pah²yanti. Tesa½ pah±n± na paritassati, aparitassa½ sukha½ viharati, sukhavih±r² bhikkhu ‘tadaªganibbuto’ti vuccati.

“Although, monks, when he knows the impermanence of materiality, its changefulness, fading and cessation, he will see it in truth through perfect wisdom thus; ‘This materiality; in the past just as it is now, all materiality, is impermanent, afflicted and of the nature to change.’ Thus this sorrow, weeping, affliction and mental distress has been abandoned. Thus relinquished, he is not stressed. Unstressed, he abides happily. A monk who abides happily in this way is said to be cooled.

Vedan±ya tveva, bhikkhave, aniccata½ viditv± vipariº±ma½ vir±ga½ nirodha½, pubbe ceva vedan± etarahi ca sabb± vedan± anicc± dukkh± vipariº±madhamm±ti, evameta½ yath±bh³ta½ sammappaññ±ya passato ye sokaparidevadukkhadomanassup±y±s± te pah²yanti. Tesa½ pah±n± na paritassati, aparitassa½ sukha½ viharati, sukhavih±r² bhikkhu ‘tadaªganibbuto’ti vuccati.

“And, monks, when he knows the impermanence of sensations of feeling, its changefulness, fading and cessation, he will see it in truth through perfect wisdom thus; ‘These sensations of feeling; in the past just as it is now, all sensations of feeling, are impermanent, afflicted and of the nature to change.’ Thus this sorrow, weeping, affliction and mental distress has been abandoned. Thus relinquished, he is not stressed. Unstressed, he abides happily. A monk who abides happily in this way is said to be cooled.

Saññ±ya… saªkh±r±na½ tveva, bhikkhave, aniccata½ viditv± vipariº±ma½ vir±ga½ nirodha½, pubbe ceva saªkh±r± etarahi ca sabbe saªkh±r± anicc± dukkh± vipariº±madhamm±ti, evameta½ yath±bh³ta½ sammappaññ±ya passato ye sokaparidevadukkhadomanassup±y±s± te pah²yanti. Tesa½ pah±n± na paritassati, aparitassa½ sukha½ viharati, sukhavih±r² bhikkhu ‘tadaªganibbuto’ti vuccati.

“And, monks, when he knows the impermanence of sense-awareness … volitional cognition, its changefulness, fading and cessation, he will see it in truth through perfect wisdom thus; ‘This sense-awareness … volitional cognition; in the past just as it is now, all sense-awareness … volitional cognition, are impermanent, afflicted and of the nature to change.’ Thus this sorrow, weeping, affliction and mental distress has been abandoned. Thus relinquished, he is not stressed. Unstressed, he abides happily. A monk who abides happily in this way is said to be cooled.

Viññ±ºassa tveva, bhikkhave, aniccata½ viditv± vipariº±ma½ vir±ga½ nirodha½, pubbe ceva viññ±ºa½ etarahi ca sabba½ viññ±ºa½ anicca½ dukkha½ vipariº±madhammanti, evameta½ yath±bh³ta½ sammappaññ±ya passato ye sokaparidevadukkhadomanassup±y±s± te pah²yanti. Tesa½ pah±n± na paritassati, aparitassa½ sukha½ viharati, sukhavih±r² bhikkhu ‘tadaªganibbuto’ti vuccat²”ti. Paµhama½.

“And, monks, when he knows the impermanence of consciousness, its changefulness, fading and cessation, he will see it in truth through perfect wisdom thus; ‘This consciousness; in the past just as it is now, all consciousness, is impermanent, afflicted and of the nature to change.’ Thus this sorrow, weeping, affliction and mental distress has been abandoned. Thus relinquished, he is not stressed. Unstressed, he abides happily. A monk who abides happily in this way is said to be cooled.
~~~

[Khantijayo Bhikkhu]