Eva½ me suta½, eka½ samaya½ bhagav± s±vatthiya½ viharati pubb±r±me mig±ram±tup±s±de. Tena kho pana samayena bhagav± tadahuposathe pannarase puºº±ya puººam±ya rattiy± bhikkhusaªghaparivuto abbhok±se nisinno hoti.

I have heard thus. At one time the Sublime One was living at S±vatthi, at the palace of Mig±ra’s mother. Then, on the Uposotha day of the fifteenth, a full-moon night, the Sublime One was seated in the midst of a congregation of monks.

Atha kho aññataro bhikkhu uµµh±y±san± eka½sa½ c²vara½ katv± yena bhagav± tenañjali½ paº±metv± bhagavanta½ etadavoca–
“ Puccheyy±ha½, bhante, bhagavanta½ kiñcideva desa½, sace me bhagav± ok±sa½ karoti pañhassa veyy±karaº±y±”ti. “Tena hi tva½, bhikkhu, sake ±sane nis²ditv± puccha yad±kaªkhas²”ti.

And then a certain monk arranged his upper-robe over one shoulder and approached the Sublime One with upraised hands in respectful salutation and said to the Sublime One: “Venerable Sir, I would like to ask a question of the Sublime One on a particular matter, If the Sublime One would grant me an explanation to my question.” - “Return to your own seat, monk, and ask whatever you like.”

Atha kho so bhikkhu sake ±sane nis²ditv± bhagavanta½ etadavoca “ime nu kho, bhante, pañcup±d±nakkhandh±, seyyathida½ r³pup±d±nakkhandho, vedanup±d±nakkhandho, saññup±d±nakkhandho, saªkh±rup±d±nakkhandho, viññ±ºup±d±nakkhandho”ti?

And then that monk returned to his seat and said to the Sublime One: “Are these the ‘five bases of conditionality subject to be identified with’, namely: Identification with the base of materiality, identification with the base of sensations of feeling, identification with the base of sense-awareness, identification with the base of volitional cognition and identification with the base of consciousness?”

“Ime kho, bhikkhu, pañcup±d±nakkhandh±, seyyathida½ r³pup±d±nakkhandho, vedanup±d±nakkhandho, saññup±d±nakkhandho, saªkh±rup±d±nakkhandho, viññ±ºup±d±nakkhandho”ti.

“These are, monk, the ‘five bases of conditionality subject to be identified with’, namely: Identification with the base of materiality, identification with the base of sensations of feeling, identification with the base of sense-awareness, identification with the base of volitional cognition and identification with the base of consciousness.

“S±dhu, bhante”ti kho so bhikkhu bhagavato bh±sita½ abhinanditv± anumoditv± bhagavanta½ uttari½ pañha½ pucchi– “ime pana, bhante, pañcup±d±nakkhandh± ki½m³lak±”ti?

“Excellent, Venerable Sir” said the monk, who delighted and rejoiced in the Sublime Ones words - again asked a question: “Then, Venerable sir, what are these ‘five bases of conditionality to be identified with’ rooted in?”

“Ime kho, bhikkhu, pañcup±d±nakkhandh± chandam³lak±”ti.

“Monk, the ‘five bases of conditionality to be identified with’ are rooted in desire.”

“Ta½yeva nu kho, bhante, up±d±na½ te pañcup±d±nakkhandh±, ud±hu aññatra pañcahup±d±nakkhandhehi up±d±nan”ti?

“Venerable Sir, is this ‘identification’ the same as the ‘the five bases of conditionality subject to be identified with’, or is this ‘identification’ something other than ‘the five bases of conditionality subject to be identified with’?

“Na kho, bhikkhu, ta½yeva up±d±na½ te pañcup±d±nakkhandh±, n±pi aññatra pañcahup±d±nakkhandhehi up±d±na½. Yo kho, bhikkhu, pañcasu up±d±nakkhandhesu chandar±go ta½ tattha up±d±nan”ti.

“Monk, this ‘identification’ is not the same as the ‘the five bases of conditionality subject to be identified with’, nor is this ‘identification’ something other than ‘five bases of conditionality to be identified with’ - Monk, it is that when desire and passion are with the ‘the five bases of conditionality subject to be identified with’ there is its identification.

“Siy± pana, bhante, pañcasu up±d±nakkhandhesu chandar±gavemattat±”ti? “Siy± bhikkh³”ti bhagav± avoca “idha, bhikkhu, ekaccassa eva½ hoti ‘eva½r³po siya½ an±gatamaddh±na½, eva½vedano siya½ an±gatamaddh±na½, eva½sañño siya½ an±gatamaddh±na½, eva½saªkh±ro siya½ an±gatamaddh±na½, eva½viññ±ºo siya½ an±gatamaddh±nan’ti. Eva½ kho, bhikkhu, siy±
pañcasu up±d±nakkhandhesu chandar±gavemattat±”ti.

“But then, Venerable Sir, is there diversity in the desire and passion with the ‘five bases of conditionality to be identified with’? “There is”, the Sublime One said. “Here, monk, someone thinks thus: ‘May I have materiality in the future thus, may I have sensations of feeling in the future thus, may I have sense-awareness in the future thus, may I have volitional cognition in the future thus, may I have consciousness in the future thus. Thus, monk, this is diversity in the desire and passion with the ‘five bases of conditionality to be identified with’.

“Kitt±vat± pana, bhante, khandh±na½ khandh±dhivacana½ hot²”ti?

“But then, Venerable Sir, to what extent is the term ‘bases’ applied to the bases?”

“Ya½ kiñci, bhikkhu, r³pa½ at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v±, o¼±rika½ v± sukhuma½ v±, h²na½ v± paº²ta½ v±, ya½ d³re santike v± aya½ r³pakkhandho. Y± k±ci vedan± at²t±n±gatapaccuppann± ajjhatta½ v± bahiddh± v±, o¼±rik± v± sukhum± v±, h²n± v± paº²t± v±, y± d³re santike v± aya½ vedan±kkhandho.

“Monk, any materiality whatever, of past, present or future, internal or external, coarse or subtle, ordinary or rarefied, whether remote or present - this is the base of materiality. Any sensations of feeling whatever, of past, present or future, internal or external, coarse or subtle, ordinary or rarefied, whether remote or present - this is the base of sensations of feeling.

Y± k±ci saññ± at²t±n±gatapaccuppann± …pe… y± d³re santike v±– aya½ saññ±kkhandho. Ye keci saªkh±r± at²t±n±gatapaccuppann± ajjhatta½ v± bahiddh± v±, o¼±rik± v± sukhum± v±, h²n± v± paº²t± v±, ye d³re santike v±– aya½ saªkh±rakkhandho. Ya½ kiñci viññ±ºa½ at²t±n±gatapaccuppanna½
ajjhatta½ v± bahiddh± v±, o¼±rika½ v± sukhuma½ v±, h²na½ v± paº²ta½ v±, ya½ d³re santike v± aya½ viññ±ºakkhandho. Ett±vat± kho, bhikkhu, khandh±na½ khandh±dhivacana½ hot²”ti.

“Any sense perception whatever, of past, present or future, internal or external, coarse or subtle, ordinary or rarefied, whether remote or present - this is the base of sense perception. Any volitional cognition whatever, of past, present or future, internal or external, coarse or subtle, ordinary or rarefied, whether remote or present - this is the base of volitional cognition. Any consciousness whatever, of past, present or future, internal or external, coarse or subtle, ordinary or rarefied, whether remote or present - this is the base of consciousness. To this extent, monk, is the term ‘bases’ applied to the bases.”

“Ko nu kho, bhante, hetu ko paccayo r³pakkhandhassa paññ±pan±ya? Ko hetu ko paccayo vedan±kkhandhassa paññ±pan±ya? Ko hetu ko paccayo saññ±kkhandhassa paññ±pan±ya? Ko hetu ko paccayo saªkh±rakkhandhassa paññ±pan±ya? Ko hetu ko paccayo viññ±ºakkhandhassa paññ±pan±-
y±”ti?

“What then, Venerable Sir, what is the cause and condition for the recognition of the base of materiality? What is the cause and condition for the recognition of the base of sensation of feeling? What is the cause and condition for the recognition of the base of sense perception? What is the cause and condition for the recognition of the base of volitional cognition? What is the cause and condition for the mental recognition of the base of consciousness?”

“Catt±ro kho, bhikkhu, mah±bh³t± hetu, catt±ro mah±bh³t± paccayo r³pakkhandhassa paññ±pan±ya. Phasso hetu, phasso paccayo vedan±kkhandhassa paññ±pan±ya. Phasso hetu, phasso paccayo
saññ±kkhandhassa paññ±pan±ya. Phasso hetu, phasso paccayo saªkh±rakkhandhassa paññ±pan±ya. N±mar³pa½ kho, bhikkhu, hetu, n±mar³pa½ paccayo viññ±ºakkhandhassa paññ±pan±y±”ti.

“The four great elements, monk, is the cause, the four great elements is the condition for recognition of the base of materiality. Contact is the cause; contact is the condition for recognition of the base of sensations of feeling. Contact is the cause; contact is the condition for recognition of the base of sense perception. Contact is the cause; contact is the condition for recognition of the base of volitional cognition. Cognition of materiality is the cause; cognition of materiality is the condition for recognition of the base of consciousness.

“Katha½ pana, bhante, sakk±yadiµµhi hot²”ti?

“Venerable Sir, how is it that the pretense of individuality comes to exist?”

“Idha, bhikkhu, 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; vedana½ attato samanupassati vedan±vanta½ v± att±na½ attani v± vedana½ vedan±ya v± att±na½; sañña½ attato samanupassati saññ±vanta½ v± att±na½ attani v± sañña½ saññ±ya v± att±na½; saªkh±re attato samanupassati saªkh±ravanta½ v± att±na½
attani v± saªkh±re saªkh±resu v± att±na½; viññ±ºa½ attato samanupassati viññ±ºavanta½ v± att±na½ attani v± viññ±ºa½ viññ±ºasmi½ v± att±na½. Eva½ kho, bhikkhu, sakk±yadiµµhi hot²”ti.

“Monk, 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. 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. He is of the viewpoint that sense-awareness is ‘Self’, or ‘Self’ possesses sense-awareness, or sense-awareness is in ‘Self’, or ‘Self’ is in sense-awareness. He is of the viewpoint that volitional-cognition is ‘Self’, or ‘Self’ possesses volitional-cognition, or volitional-cognition is in ‘Self’, or ‘Self’ is in volitional-cognition. He is of the viewpoint that consciousness is ‘Self’, or ‘Self’ possesses consciousness, or consciousness is in ‘Self’, or ‘Self’ is in consciousness. Thus it is, monk, that the pretense of individuality comes to exist.”

“Katha½ pana, bhante, sakk±yadiµµhi na hot²”ti?

“Venerable Sir, how is it that the pretense of individuality does not come to exist?”

“Idha, bhikkhu, sutav± ariyas±vako ariy±na½ dass±v² ariyadhammassa kovido ariyadhamme suvin²to sappuris±na½ dass±v² sappurisadhammassa kovido sappurisadhamme suvin²to na r³pa½ attato samanupassati na r³pavanta½ v± att±na½ na attani v± r³pa½ na r³pasmi½ v± att±na½; na vedana½ attato samanupassati na vedan±vanta½ v± att±na½ na attani v± vedana½ na vedan±ya v± att±na½; na sañña½ attato samanupassati na saññ±vanta½ v± att±na½ na attani v± sañña½ na saññ±ya v± att±na½; na saªkh±re attato samanupassati na saªkh±ravanta½ v± att±na½ na attani v± saªkh±re na saªkh±resu v± att±na½; na viññ±ºa½ attato samanupassati na viññ±ºavanta½ v± att±na½ na attani v± viññ±ºa½ na viññ±ºasmi½ v± att±na½.
Eva½ kho, bhikkhu, sakk±yadiµµhi na hot²”ti.

“Monk, there is the learned noble disciple who does take notice of the Wise Ones, who is trained in the Doctrines of the Wise Ones, who is possessed of the wisdom of the Doctrines of the Wise Ones - who does take notice of Refined Persons, who is trained in the Doctrines of the Refined Persons, who is possessed of the wisdom of the Doctrines of the Refined Persons. He is not of the viewpoint that materiality is ‘Self’, or ‘Self’ possesses materiality, or materiality is in ‘Self’, or ‘Self’ is in materiality. He is not 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. He is not of the viewpoint that sense-awareness is ‘Self’, or ‘Self’ possesses sense-awareness, or sense-awareness is in ‘Self’, or ‘Self’ is in sense-awareness. He is not of the viewpoint that volitional-cognition is ‘Self’, or ‘Self’ possesses volitional-cognition, or volitional-cognition is in ‘Self’, or ‘Self’ is in volitional-cognition. He is not of the viewpoint that consciousness is ‘Self’, or ‘Self’ possesses consciousness, or consciousness is in ‘Self’, or ‘Self’ is in consciousness. Thus it is, monk, that the pretense of individuality does not come to exist.”

“Ko nu kho, bhante, r³pe ass±do, ko ±d²navo, ki½ nissaraºa½? Ko vedan±ya ass±do, ko ±d²navo, ki½ nissaraºa½? Ko saññ±ya ass±do, ko ±d²navo, ki½ nissaraºa½? Ko saªkh±resu ass±do, ko ±d²navo, ki½ nissaraºa½? Ko viññ±ºe ass±do, ko ±d²navo, ki½ nissaraºan”ti?

What then, Venerable Sir, is the satisfaction of materiality, what is its disadvantage, what is its escape? What is the satisfaction of sensations of feeling, what is its disadvantage, what is its escape? What is the satisfaction of sense-awareness, what is its disadvantage, what is it escape? What is the satisfaction of volitional-cognition, what is its disadvantage, what is its escape? What is the satisfaction of consciousness, what is its disadvantage, what is its escape?

“Ya½ kho, bhikkhu, r³pa½ paµicca uppajjati sukha½ somanassa½, aya½ r³pe ass±do. Ya½ r³pa½ anicca½ dukkha½ vipariº±madhamma½, aya½ r³pe ±d²navo. Yo r³pe chandar±gavinayo chandar±gappah±na½, ida½ r³pe nissaraºa½.

Monk, whatever pleasure and happiness that comes into existence, dependant on materiality - this is the satisfaction of materiality. Whatever materiality; it is inconstant, afflicted and subject to become otherwise - this is the disadvantage of materiality. Whoever eliminates and abandons desire and passion for materiality - this is the escape from materiality.

Ya½ kho, bhikkhu, vedana½ paµicca… sañña½ paµicca… saªkh±re paµicca…viññ±ºa½ paµicca uppajjati sukha½ somanassa½, aya½ viññ±ºe ass±do. Ya½ viññ±ºa½ anicca½ dukkha½ vipariº±madhamma½, aya½ viññ±ºe ±d²navo. Yo viññ±ºe chandar±gavinayo chandar±gappah±na½, ida½ viññ±ºe nissaraºan”ti.

“Monk, whatever pleasure and happiness that comes into existence, dependant on sensations of feeling, …sense perception, …volitional cognition, …consciousness - this is the satisfaction of sensations of feeling, …sense perception, …volitional cognition, …consciousness. Whatever sensations of feeling, …sense perception, …volitional cognition, …consciousness; they are inconstant, afflicted and subject to become otherwise - this is the disadvantage of sensations of feeling, …sense perception, …volitional cognition, …consciousness. Whoever eliminates and abandons desire and passion for sensations of feeling, …sense perception, …volitional cognition, …consciousness ~ this is the escape from sensations of feeling, …sense perception, …volitional cognition, …consciousness.

“Katha½ pana, bhante, j±nato katha½ passato imasmiñca saviññ±ºake k±ye bahiddh± ca sabbanimittesu aha½k±ramama½k±ram±n±nusay± na
hont²”ti?

“How is it, Venerable Sir, that one knows, and how does one see that with this body endowed with conscious-vitality and all of its outward signs - there is no “I-making”, “Mine-making” and the latent tendency to conceit?”

“Ya½ kiñci, bhikkhu, r³pa½ at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v± o¼±rika½ v± sukhuma½ v± h²na½ v± paº²ta½ v± ya½ d³re santike v± sabba½ r³pa½ ‘neta½ mama, nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya passati.

“Monk, thus of any kind of materiality whatever; of the past, present or future, of internal or external, coarse or subtle, ordinary or rarefied, whether remote or present, all materiality - must be seen as it really is and in true wisdom thus ‘This is not mine, I am not this, this is not my ‘Self’.’”

Y± k±ci vedan±… y± k±ci saññ±… ye keci saªkh±r±… ya½ kiñci viññ±ºa½– at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v± o¼±rika½ v± sukhuma½ v± h²na½ v± paº²ta½ v± ya½ d³re santike v±– sabba½ viññ±ºa½ ‘neta½ mama,
nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya passati.

“Monks, thus of any kind of sensations of feeling, …sense perception, …volitional cognition, …consciousness whatever; of the past, present or future, of internal or external, coarse or subtle, ordinary or rarefied, whether remote or present, all sensations of feeling, …sense perception, …volitional cognition, …consciousness - must be seen as it really is and in true wisdom thus ‘This is not mine, I am not this, this is not my ‘Self’.”

Eva½ kho, bhikkhu, j±nato eva½ passato imasmiñca saviññ±ºake k±ye bahiddh± ca sabbanimittesu aha½k±ramama½k± ram±n±nusay± na hont²”ti.

“Monk, thus one knows and sees thus; that with this body endowed with conscious-vitality and all of its outward signs - there is no “I-making”, “Mine-making” and the latent tendency to conceit.”

Atha kho aññatarassa bhikkhuno eva½ cetaso parivitakko udap±di “iti kira, bho, r³pa½ anatt±, vedan± anatt±, saññ± anatt±, saªkh±r± anatt±, viññ±ºa½ anatt±; anattakat±ni kamm±ni kamatt±na½ phusissant²”ti?

Then, a certain monk had the thought arise in his mind “Since materiality is not-self, sensations of feeling are not-self, sense perception is not-self, volitional cognition is not-self and consciousness is not-self - what ‘Self’ will be reached by the actions done by a not-self?”

Atha kho bhagav± tassa bhikkhuno cetas± cetoparivitakkamaññ±ya bhikkh³ ±mantesi “µh±na½ kho paneta½, bhikkhave, vijjati ya½ idhekacco moghapuriso avidv± avijj±gato taºh±dhipateyyena cetas± satthu s±sana½ atidh±vitabba½ maññeyya ‘iti kira, bho, r³pa½ anatt±, vedan± anatt±, saññ± anatt±, saªkh±r± anatt±, viññ±ºa½ anatt±; anattakat±ni kamm±ni kamatt±na½ phusissant²’ti.
Paµivin²t± kho me tumhe, bhikkhave, tatra tatra dhammesu”.

And then, the Sublime One, determined in his mind the reflections in the mind of that monk, addressed the monks thus “Here in this place, monks, there may be a foolish man, dull, having come to ignorance and dominated by craving, with the thought that he can surpass the Teachers doctrine thus “Since materiality is not-self, sensations of feeling are not-self, sense perception is not-self, volitional cognition is not-self and consciousness is not-self - what ‘Self’ will be reached by the actions done by a not-self?” - “Monks, I have trained you interactively, here and there, on various things”

“Ta½ ki½ maññatha, bhikkhave, r³pa½ nicca½ v± anicca½ v±”ti?

“Monks, what do you think, is materiality constant or inconstant?”

“Anicca½, bhante”.

“Inconstant, Venerable sir.”

“Ya½ pan± nicca½ dukkha½ v± ta½ sukha½ v±”ti?

“Of what is inconstant, is it pleasurable or unpleasant?”

“Dukkha½, bhante”.

“Unpleasant, venerable sir.”

“Ya½ pan±nicca½ dukkha½ vipariº±madhamma½, kalla½ nu ta½ samanupassitu½ ‘eta½ mama, esohamasmi, eso me att±’”ti?

“Of what is inconstant, unpleasant and subject to become otherwise: is it proper to regard as ‘This is mine, I am this, this is my ‘self’’?

“No heta½, bhante”.

“Indeed not venerable sir.”

“Ta½ ki½ maññatha, bhikkhave, vedan±… saññ±… saªkh±r±… viññ±ºa½ nicca½ v± anicca½ v±”ti?

“Anicca½, bhante”.

“Monks, what do you think, are sensations of feeling, …sense perception, …volitional cognition, …consciousness constant or inconstant?”

“Inconstant, Venerable sir.”

“Ya½ pan±nicca½ dukkha½ v± ta½ sukha½ v±”ti?

“Of what is inconstant, is it pleasurable or unpleasant?”

“Dukkha½, bhante”.

“Unpleasant, venerable sir.”

“Ya½ pan±nicca½ dukkha½ vipariº±madhamma½, kalla½ nu ta½ samanupassitu½– ‘eta½ mama, eso hamasmi, eso me att±’”ti?

“Of what is inconstant, unpleasant and subject to become otherwise: is it proper to regard as ‘This is mine, I am this, this is my ‘self’’?

“No heta½, bhante”.

“Indeed not venerable sir.”

“Tasm±tiha, bhikkhave, ya½ kiñci r³pa½ at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v± o¼±rika½ v± sukhuma½ v± h²na½ v± paº²ta½ v± ya½ d³re santike v± sabba½ r³pa½ ‘neta½ mama, nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya daµµhabba½.

“Monk, thus of any kind of materiality whatever; of the past, present or future, of internal or external, coarse or subtle, ordinary or rarefied, whether remote or present, all materiality - must be seen as it really is and in true wisdom thus ‘This is not mine, I am not this, this is not my ‘Self’.’”

Y± k±ci vedan±… y± k±ci saññ±… ye keci saªkh±r±… ya½ kiñci viññ±ºa½ at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v± o¼±rika½ v± sukhuma½ v± h²na½ v± paº²ta½ v± ya½ d³re santike v± sabba½ viññ±ºa½– ‘neta½ mama, nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya daµµhabba½.

“And of any kind of sensations of feeling, …sense perception, …volitional cognition, …consciousness whatever; of the past, present or future, of internal or external, coarse or subtle, ordinary or rarefied, whether remote or present, all sensations of feeling, …sense perception, …volitional cognition, …consciousness - must be seen as it really is and in true wisdom thus ‘This is not mine, I am not this, this is not my ‘Self’.”

Eva½ passa½, bhikkhave, sutav± ariyas±vako r³pasmimpi nibbindati, vedan±yapi nibbindati, saññ±yapi nibbindati, saªkh±resupi nibbindati, viññ±ºasmimpi nibbindati; nibbinda½ virajjati, vir±g± vimuccati. Vimuttasmi½ vimuttamiti ñ±ºa½ hoti. ‘Kh²º± j±ti, vusita½ brahmacariya½, kata½ karaº²ya½, n±para½ itthatt±y±’ti paj±n±t²”ti.

“Monks, seeing thus the learned noble disciple has revulsion towards materiality, has revulsion towards sensations of feeling, has revulsion towards sense-perception, has revulsion towards volitional cognition, has revulsion towards consciousness. With revulsion there is freedom from passion, with dispassion there is release, Thus released there is the knowledge ‘This is Liberation!’ Gone is the possibility of rebirth, fulfilled is the renounced life, the goal has been reached, of this existence there is no further goal.”

Idamavoca bhagav±. Attaman± te bhikkh³ bhagavato bh±sita½ abhinandunti. Imasmiñca pana veyy±karaºasmi½ bhaññam±ne saµµhimatt±na½ bhikkh³na½ anup±d±ya ±savehi citt±ni vimucci½s³ti.

This was said by the Sublime One. Uplifted in mind, the monks took pleasure in his words. And while this exposition was given, the minds of sixty monks through non identification were released from the unwholesome outflows.

Mah±puººamasutta½ niµµhita½ navama½.

Thus ends the Great Discourse of the Full Moon Night
~~~

[Khantijayo Bhikkhu]