7: Translation: Not-self (Anattalakkhaṇasutta)
Anattalakkhaṇasutta
Section titled “Anattalakkhaṇasutta”The text is the World Tipiṭaka Edition’s Anattalakkhaṇasutta, Saṁyutta Nikāya 22.59, paragraphs 297–309, numbered 1–13 here; the paragraph numbers link to it, and the edition’s abbreviations (…pe…) are written out in full. This is the Buddha’s second discourse to the five bhikkhū, five days after the first, and the one that made them arahanto. The Vinaya tells it again in the Mahākhandhaka, and the translation line of each sentence follows my translation of that telling at tidipa.github.io. Read it after chapters 4 and 6: the sentences turn on the endings the kāraka chapter explains, the ⑦ of rūpe, the ③ of āsavehi, the ⑥ of me, and on compounds of the kinds chapter 6 sorts, atītānāgatapaccuppannaṁ, vipariṇāmadhammaṁ, ariyasāvako; and its catechism repeats one pattern five times, so the forms can be read off by the fourth.
The analysis line gives, for every word, its gender, number and ending (or voice, number, person and tense for a verb) and the lemma to look up; the gloss line gives one gloss per word; the fourth line is the translation.
1. The five collections are not self
Section titled “1. The five collections are not self”1.1 Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
*️⃣🤟🚹⨀②(eka) 🚹⨀②(samaya) 🚹⨀①(bhagavant) 🚺⨀⑦(bārāṇasī) 🟢⨀🤟▶️(viharati) 🚻⨀⑦(isipatana) 🚹⨀⑦(migadāya)
one | time | the Bhagavā | at Bārāṇasī | dwells | at Isipatana | in the Deer Park
At one time the Bhagavā was dwelling at Bārāṇasī, at Isipatana in the Deer Park.
1.2 Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi— “bhikkhavo”ti.
⏏️(tatra) ⏏️(kho) 🚹⨀①(bhagavant) 🚹⨂②🆎(pañca+vaggiya) 🚹⨂②(bhikkhu) 🟢⨀🤟⏮(āmanteti) 🚹⨂⓪(bhikkhu) ⏏️(iti)
there | indeed | the Bhagavā | of the group of five | bhikkhū | addressed | bhikkhus | (end quote)
There the Bhagavā addressed the group of five bhikkhū: “Bhikkhavo!”
1.3 “Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
🚹⨀⓪(bhadanta) ⏏️(iti) *️⃣🤟🚹⨂①(ta) 🚹⨂①(bhikkhu) 🚹⨀④(bhagavant) 🟢⨂🤟⏮(paṭissuṇāti)
Bhadante | (end quote) | those | bhikkhū | to the Bhagavā | replied
“Bhadante,” those bhikkhū replied to the Bhagavā.
1.4 Bhagavā etadavoca—
🚹⨀①(bhagavant) *️⃣🤟🚻⨀②(eta) 🟢⨀🤟⏮(vadati)
the Bhagavā | this | said
The Bhagavā said this:
2.1 “Rūpaṁ, bhikkhave, anattā.
🚻⨀①(rūpa) 🚹⨂⓪(bhikkhu) 🚹⨀①🆎(na+atta)
form | bhikkhave | not-self
rūpa (form), bhikkhave, is anattā (not-self).
2.2 Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe— ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.
🚻⨀①(rūpa) ⏏️(ca) ⏏️(hi) *️⃣🤟🚻⨀①(ima) 🚹⨂⓪(bhikkhu) 🚹⨀①(atta) 🟢⨀🤟🔀(bhavati) ⏏️(na) *️⃣🤟🚻⨀①(ima) 🚻⨀①(rūpa) 🚹⨀④(ābādha) 🟢⨀🤟⏯(saṁvattati) 🔵⨀🤟⏯(labhati) ⏏️(ca) 🚻⨀⑦(rūpa) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚻⨀①(rūpa) 🟢⨀🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚻⨀①(rūpa) ⏏️(mā) 🟢⨀🤟⏮(hoti) ⏏️(iti)
form | and | indeed | this | bhikkhave | self | would be | not | this | form | to affliction | would lead | could be obtained | and | in form | thus | my | form | let be | thus | my | form | not | be | (end quote)
And indeed here, bhikkhave, if rūpa were attā (self), this rūpa would not lead to ābādha (affliction), and rūpa could be obtained: ‘May my rūpa be thus, may my rūpa not be thus.’
2.3 Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe— ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.
⏏️(yasmā) ⏏️(ca) ⏏️(kho) 🚹⨂⓪(bhikkhu) 🚻⨀①(rūpa) 🚹⨀①🆎(na+atta) ⏏️(tasmā) 🚻⨀①(rūpa) 🚹⨀④(ābādha) 🟢⨀🤟▶️(saṁvattati) ⏏️(na) ⏏️(ca) 🔵⨀🤟▶️(labhati) 🚻⨀⑦(rūpa) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚻⨀①(rūpa) 🟢⨀🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚻⨀①(rūpa) ⏏️(mā) 🟢⨀🤟⏮(hoti) ⏏️(iti)
because | and | indeed | bhikkhave | form | not-self | therefore | form | to affliction | leads | not | and | is obtained | in form | thus | my | form | let be | thus | my | form | not | be | (end quote)
And because indeed, bhikkhave, rūpa is anattā, therefore rūpa leads to affliction, and it cannot be obtained: ‘May my rūpa be thus, may my rūpa not be thus.’
3.1 Vedanā anattā.
🚺⨀①(vedanā) 🚹⨀①🆎(na+atta)
feeling | not-self
vedanā (feeling) is anattā (not-self).
3.2 Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya— ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.
🚺⨀①(vedanā) ⏏️(ca) ⏏️(hi) *️⃣🤟🚻⨀①(ima) 🚹⨂⓪(bhikkhu) 🚹⨀①(atta) 🟢⨀🤟🔀(bhavati) ⏏️(na) *️⃣🤟🚻⨀①(ima) 🚺⨀①(vedanā) 🚹⨀④(ābādha) 🟢⨀🤟⏯(saṁvattati) 🔵⨀🤟⏯(labhati) ⏏️(ca) 🚺⨀⑦(vedanā) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚺⨀①(vedanā) 🟢⨀🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚺⨀①(vedanā) ⏏️(mā) 🟢⨀🤟⏮(hoti) ⏏️(iti)
feeling | and | indeed | this | bhikkhave | self | would be | not | this | feeling | to affliction | would lead | could be obtained | and | in feeling | thus | my | feeling | let be | thus | my | feeling | not | be | (end quote)
And indeed here, bhikkhave, if vedanā were attā (self), this vedanā would not lead to ābādha (affliction), and vedanā could be obtained: ‘May my vedanā be thus, may my vedanā not be thus.’
3.3 Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya— ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.
⏏️(yasmā) ⏏️(ca) ⏏️(kho) 🚹⨂⓪(bhikkhu) 🚺⨀①(vedanā) 🚹⨀①🆎(na+atta) ⏏️(tasmā) 🚺⨀①(vedanā) 🚹⨀④(ābādha) 🟢⨀🤟▶️(saṁvattati) ⏏️(na) ⏏️(ca) 🔵⨀🤟▶️(labhati) 🚺⨀⑦(vedanā) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚺⨀①(vedanā) 🟢⨀🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚺⨀①(vedanā) ⏏️(mā) 🟢⨀🤟⏮(hoti) ⏏️(iti)
because | and | indeed | bhikkhave | feeling | not-self | therefore | feeling | to affliction | leads | not | and | is obtained | in feeling | thus | my | feeling | let be | thus | my | feeling | not | be | (end quote)
And because indeed, bhikkhave, vedanā is anattā, therefore vedanā leads to affliction, and it cannot be obtained: ‘May my vedanā be thus, may my vedanā not be thus.’
4.1 Saññā anattā.
🚺⨀①(saññā) 🚹⨀①🆎(na+atta)
apperception | not-self
saññā (apperception) is anattā (not-self).
4.2 Saññā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ saññā ābādhāya saṁvatteyya, labbhetha ca saññāya— ‘evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.
🚺⨀①(saññā) ⏏️(ca) ⏏️(hi) *️⃣🤟🚻⨀①(ima) 🚹⨂⓪(bhikkhu) 🚹⨀①(atta) 🟢⨀🤟🔀(bhavati) ⏏️(na) *️⃣🤟🚻⨀①(ima) 🚺⨀①(saññā) 🚹⨀④(ābādha) 🟢⨀🤟⏯(saṁvattati) 🔵⨀🤟⏯(labhati) ⏏️(ca) 🚺⨀⑦(saññā) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚺⨀①(saññā) 🟢⨀🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚺⨀①(saññā) ⏏️(mā) 🟢⨀🤟⏮(hoti) ⏏️(iti)
apperception | and | indeed | this | bhikkhave | self | would be | not | this | apperception | to affliction | would lead | could be obtained | and | in apperception | thus | my | apperception | let be | thus | my | apperception | not | be | (end quote)
And indeed here, bhikkhave, if saññā were attā (self), this saññā would not lead to ābādha (affliction), and saññā could be obtained: ‘May my saññā be thus, may my saññā not be thus.’
4.3 Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṁvattati, na ca labbhati saññāya— ‘evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.
⏏️(yasmā) ⏏️(ca) ⏏️(kho) 🚹⨂⓪(bhikkhu) 🚺⨀①(saññā) 🚹⨀①🆎(na+atta) ⏏️(tasmā) 🚺⨀①(saññā) 🚹⨀④(ābādha) 🟢⨀🤟▶️(saṁvattati) ⏏️(na) ⏏️(ca) 🔵⨀🤟▶️(labhati) 🚺⨀⑦(saññā) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚺⨀①(saññā) 🟢⨀🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚺⨀①(saññā) ⏏️(mā) 🟢⨀🤟⏮(hoti) ⏏️(iti)
because | and | indeed | bhikkhave | apperception | not-self | therefore | apperception | to affliction | leads | not | and | is obtained | in apperception | thus | my | apperception | let be | thus | my | apperception | not | be | (end quote)
And because indeed, bhikkhave, saññā is anattā, therefore saññā leads to affliction, and it cannot be obtained: ‘May my saññā be thus, may my saññā not be thus.’
4.4 Saṅkhārā anattā.
🚹⨂①(saṅkhāra) 🚹⨂①🆎(na+atta)
mental constructions | not-self
saṅkhārā (mental constructions) are anattā (not-self).
4.5 Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu— ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.
🚹⨂①(saṅkhāra) ⏏️(ca) ⏏️(hi) *️⃣🤟🚻⨀①(ima) 🚹⨂⓪(bhikkhu) 🚹⨀①(atta) 🟢⨂🤟🔀(bhavati) ⏏️(na) *️⃣🤟🚻⨀①(ima) 🚹⨂①(saṅkhāra) 🚹⨀④(ābādha) 🟢⨂🤟⏯(saṁvattati) 🔵⨀🤟⏯(labhati) ⏏️(ca) 🚹⨂⑦(saṅkhāra) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨂①(saṅkhāra) 🟢⨂🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨂①(saṅkhāra) ⏏️(mā) 🟢⨂🤟⏮(hoti) ⏏️(iti)
mental constructions | and | indeed | this | bhikkhave | self | would be | not | this | mental constructions | to affliction | would lead | could be obtained | and | in mental constructions | thus | my | mental constructions | let be | thus | my | mental constructions | not | be | (end quote)
And indeed here, bhikkhave, if saṅkhārā were attā (self), these saṅkhārā would not lead to ābādha (affliction), and saṅkhārā could be obtained: ‘May my saṅkhārā be thus, may my saṅkhārā not be thus.’
4.6 Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu— ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.
⏏️(yasmā) ⏏️(ca) ⏏️(kho) 🚹⨂⓪(bhikkhu) 🚹⨂①(saṅkhāra) 🚹⨂①🆎(na+atta) ⏏️(tasmā) 🚹⨂①(saṅkhāra) 🚹⨀④(ābādha) 🟢⨂🤟▶️(saṁvattati) ⏏️(na) ⏏️(ca) 🔵⨀🤟▶️(labhati) 🚹⨂⑦(saṅkhāra) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨂①(saṅkhāra) 🟢⨂🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨂①(saṅkhāra) ⏏️(mā) 🟢⨂🤟⏮(hoti) ⏏️(iti)
because | and | indeed | bhikkhave | mental constructions | not-self | therefore | mental constructions | to affliction | leads | not | and | is obtained | in mental constructions | thus | my | mental constructions | let be | thus | my | mental constructions | not | be | (end quote)
And because indeed, bhikkhave, saṅkhārā are anattā, therefore saṅkhārā lead to affliction, and they cannot be obtained: ‘May my saṅkhārā be thus, may my saṅkhārā not be thus.’
5.1 Viññāṇaṁ anattā.
🚻⨀①(viññāṇa) 🚹⨀①🆎(na+atta)
consciousness | not-self
viññāṇa (consciousness) is anattā (not-self).
5.2 Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe— ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.
🚻⨀①(viññāṇa) ⏏️(ca) ⏏️(hi) *️⃣🤟🚻⨀①(ima) 🚹⨂⓪(bhikkhu) 🚹⨀①(atta) 🟢⨀🤟🔀(bhavati) ⏏️(na) *️⃣🤟🚻⨀①(ima) 🚻⨀①(viññāṇa) 🚹⨀④(ābādha) 🟢⨀🤟⏯(saṁvattati) 🔵⨀🤟⏯(labhati) ⏏️(ca) 🚻⨀⑦(viññāṇa) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚻⨀①(viññāṇa) 🟢⨀🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚻⨀①(viññāṇa) ⏏️(mā) 🟢⨀🤟⏮(hoti) ⏏️(iti)
consciousness | and | indeed | this | bhikkhave | self | would be | not | this | consciousness | to affliction | would lead | could be obtained | and | in consciousness | thus | my | consciousness | let be | thus | my | consciousness | not | be | (end quote)
And indeed here, bhikkhave, if viññāṇa were attā (self), this viññāṇa would not lead to ābādha (affliction), and viññāṇa could be obtained: ‘May my viññāṇa be thus, may my viññāṇa not be thus.’
5.3 Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe— ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.
⏏️(yasmā) ⏏️(ca) ⏏️(kho) 🚹⨂⓪(bhikkhu) 🚻⨀①(viññāṇa) 🚹⨀①🆎(na+atta) ⏏️(tasmā) 🚻⨀①(viññāṇa) 🚹⨀④(ābādha) 🟢⨀🤟▶️(saṁvattati) ⏏️(na) ⏏️(ca) 🔵⨀🤟▶️(labhati) 🚻⨀⑦(viññāṇa) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚻⨀①(viññāṇa) 🟢⨀🤟⏹(hoti) ⏏️(evaṁ) *️⃣👆⚧⨀⑥(ahaṁ) 🚻⨀①(viññāṇa) ⏏️(mā) 🟢⨀🤟⏮(hoti) ⏏️(iti)
because | and | indeed | bhikkhave | consciousness | not-self | therefore | consciousness | to affliction | leads | not | and | is obtained | in consciousness | thus | my | consciousness | let be | thus | my | consciousness | not | be | (end quote)
And because indeed, bhikkhave, viññāṇa is anattā, therefore viññāṇa leads to affliction, and it cannot be obtained: ‘May my viññāṇa be thus, may my viññāṇa not be thus.’
2. Impermanent, suffering, not self
Section titled “2. Impermanent, suffering, not self”6.1 Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
*️⃣🤟🚻⨀②(ta) *️⃣🤟🚻⨀②(kiṁ) 🟢⨂🤘▶️(maññati) 🚹⨂⓪(bhikkhu) 🚻⨀①(rūpa) 🚻⨀①(nicca) ⏏️(vā) 🚻⨀①🆎(na+nicca) ⏏️(vā) ⏏️(iti)
that | what | do you think | bhikkhave | form | permanent | or | impermanent | or | (end quote)
“Bhikkhave, what do you consider: is rūpa (form) nicca (permanent) or anicca (impermanent)?”
6.2 “Aniccaṁ, bhante”.
🚻⨀①🆎(na+nicca) 🚹⨀⓪(bhavant)
impermanent | bhante
“Anicca, bhante.”
6.3 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) ⏏️(vā) *️⃣🤟🚻⨀①(ta) 🚻⨀①(sukha) ⏏️(vā) ⏏️(iti)
what | now | impermanent | suffering | or | that | happiness | or | (end quote)
“Now, is that which is impermanent dukkha (suffering) or sukha (happiness)?”
6.4 “Dukkhaṁ, bhante”.
🚻⨀①(dukkha) 🚹⨀⓪(bhavant)
suffering | bhante
“Dukkha, bhante.”
6.5 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— ‘etaṁ mama, esohamasmi, eso me attā’”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) 🚻⨀①🆎(vipariṇāma+dhamma) ⏏️(kallaṁ) ⏏️(nu) *️⃣🤟🚻⨀②(ta) 🔽(tuṁ)(samanupassati) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨀①(atta) ⏏️(iti)
what | now | impermanent | suffering | subject to change | it is proper | (question) | that | to regard | this | mine | this | I | am | this | my | self | (end quote)
“Now, is it proper to regard that which is anicca, dukkha, and vipariṇāmadhamma (subject to change), as: ‘This is mine, this I am, this is my attā (self)’?”
6.6 “No hetaṁ, bhante”.
⏏️(no) ⏏️(hi) *️⃣🤟🚻⨀①(eta) 🚹⨀⓪(bhavant)
not | indeed | this | bhante
“Of course not, bhante.”
6.7 “Vedanā niccā vā aniccā vā”ti?
🚺⨀①(vedanā) 🚺⨀①(nicca) ⏏️(vā) 🚺⨀①🆎(na+nicca) ⏏️(vā) ⏏️(iti)
feeling | permanent | or | impermanent | or | (end quote)
“Is vedanā permanent or impermanent?”
6.8 “Aniccā, bhante”.
🚺⨀①🆎(na+nicca) 🚹⨀⓪(bhavant)
impermanent | bhante
“Impermanent, bhante.”
6.9 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) ⏏️(vā) *️⃣🤟🚻⨀①(ta) 🚻⨀①(sukha) ⏏️(vā) ⏏️(iti)
what | now | impermanent | suffering | or | that | happiness | or | (end quote)
“Now, is that which is impermanent suffering or happiness?”
6.10 “Dukkhaṁ, bhante”.
🚻⨀①(dukkha) 🚹⨀⓪(bhavant)
suffering | bhante
“Suffering, bhante.”
6.11 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— ‘etaṁ mama, esohamasmi, eso me attā’”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) 🚻⨀①🆎(vipariṇāma+dhamma) ⏏️(kallaṁ) ⏏️(nu) *️⃣🤟🚻⨀②(ta) 🔽(tuṁ)(samanupassati) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨀①(atta) ⏏️(iti)
what | now | impermanent | suffering | subject to change | it is proper | (question) | that | to regard | this | mine | this | I | am | this | my | self | (end quote)
“Now, is it proper to regard that which is impermanent, suffering, and subject to change, as: ‘This is mine, this I am, this is my attā’?”
6.12 “No hetaṁ, bhante”.
⏏️(no) ⏏️(hi) *️⃣🤟🚻⨀①(eta) 🚹⨀⓪(bhavant)
not | indeed | this | bhante
“Of course not, bhante.”
6.13 “Saññā niccā vā aniccā vā”ti?
🚺⨀①(saññā) 🚺⨀①(nicca) ⏏️(vā) 🚺⨀①🆎(na+nicca) ⏏️(vā) ⏏️(iti)
apperception | permanent | or | impermanent | or | (end quote)
“Is saññā permanent or impermanent?”
6.14 “Aniccā, bhante”.
🚺⨀①🆎(na+nicca) 🚹⨀⓪(bhavant)
impermanent | bhante
“Impermanent, bhante.”
6.15 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) ⏏️(vā) *️⃣🤟🚻⨀①(ta) 🚻⨀①(sukha) ⏏️(vā) ⏏️(iti)
what | now | impermanent | suffering | or | that | happiness | or | (end quote)
“Now, is that which is impermanent suffering or happiness?”
6.16 “Dukkhaṁ, bhante”.
🚻⨀①(dukkha) 🚹⨀⓪(bhavant)
suffering | bhante
“Suffering, bhante.”
6.17 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— ‘etaṁ mama, esohamasmi, eso me attā’”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) 🚻⨀①🆎(vipariṇāma+dhamma) ⏏️(kallaṁ) ⏏️(nu) *️⃣🤟🚻⨀②(ta) 🔽(tuṁ)(samanupassati) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨀①(atta) ⏏️(iti)
what | now | impermanent | suffering | subject to change | it is proper | (question) | that | to regard | this | mine | this | I | am | this | my | self | (end quote)
“Now, is it proper to regard that which is impermanent, suffering, and subject to change, as: ‘This is mine, this I am, this is my attā’?”
6.18 “No hetaṁ, bhante”.
⏏️(no) ⏏️(hi) *️⃣🤟🚻⨀①(eta) 🚹⨀⓪(bhavant)
not | indeed | this | bhante
“Of course not, bhante.”
6.19 “Saṅkhārā niccā vā aniccā vā”ti?
🚹⨂①(saṅkhāra) 🚹⨂①(nicca) ⏏️(vā) 🚹⨂①🆎(na+nicca) ⏏️(vā) ⏏️(iti)
mental constructions | permanent | or | impermanent | or | (end quote)
“Is saṅkhārā permanent or impermanent?”
6.20 “Aniccā, bhante”.
🚹⨂①🆎(na+nicca) 🚹⨀⓪(bhavant)
impermanent | bhante
“Impermanent, bhante.”
6.21 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) ⏏️(vā) *️⃣🤟🚻⨀①(ta) 🚻⨀①(sukha) ⏏️(vā) ⏏️(iti)
what | now | impermanent | suffering | or | that | happiness | or | (end quote)
“Now, is that which is impermanent suffering or happiness?”
6.22 “Dukkhaṁ, bhante”.
🚻⨀①(dukkha) 🚹⨀⓪(bhavant)
suffering | bhante
“Suffering, bhante.”
6.23 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— ‘etaṁ mama, esohamasmi, eso me attā’”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) 🚻⨀①🆎(vipariṇāma+dhamma) ⏏️(kallaṁ) ⏏️(nu) *️⃣🤟🚻⨀②(ta) 🔽(tuṁ)(samanupassati) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨀①(atta) ⏏️(iti)
what | now | impermanent | suffering | subject to change | it is proper | (question) | that | to regard | this | mine | this | I | am | this | my | self | (end quote)
“Now, is it proper to regard that which is impermanent, suffering, and subject to change, as: ‘This is mine, this I am, this is my attā’?”
6.24 “No hetaṁ, bhante”.
⏏️(no) ⏏️(hi) *️⃣🤟🚻⨀①(eta) 🚹⨀⓪(bhavant)
not | indeed | this | bhante
“Of course not, bhante.”
6.25 “Viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
🚻⨀①(viññāṇa) 🚻⨀①(nicca) ⏏️(vā) 🚻⨀①🆎(na+nicca) ⏏️(vā) ⏏️(iti)
consciousness | permanent | or | impermanent | or | (end quote)
“Is viññāṇa permanent or impermanent?”
6.26 “Aniccaṁ, bhante”.
🚻⨀①🆎(na+nicca) 🚹⨀⓪(bhavant)
impermanent | bhante
“Impermanent, bhante.”
6.27 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) ⏏️(vā) *️⃣🤟🚻⨀①(ta) 🚻⨀①(sukha) ⏏️(vā) ⏏️(iti)
what | now | impermanent | suffering | or | that | happiness | or | (end quote)
“Now, is that which is impermanent suffering or happiness?”
6.28 “Dukkhaṁ, bhante”.
🚻⨀①(dukkha) 🚹⨀⓪(bhavant)
suffering | bhante
“Suffering, bhante.”
6.29 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— ‘etaṁ mama, esohamasmi, eso me attā’”ti?
*️⃣🤟🚻⨀①(ya) ⏏️(pana) 🚻⨀①🆎(na+nicca) 🚻⨀①(dukkha) 🚻⨀①🆎(vipariṇāma+dhamma) ⏏️(kallaṁ) ⏏️(nu) *️⃣🤟🚻⨀②(ta) 🔽(tuṁ)(samanupassati) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) 🚹⨀①(atta) ⏏️(iti)
what | now | impermanent | suffering | subject to change | it is proper | (question) | that | to regard | this | mine | this | I | am | this | my | self | (end quote)
“Now, is it proper to regard that which is impermanent, suffering, and subject to change, as: ‘This is mine, this I am, this is my attā’?”
6.30 “No hetaṁ, bhante”.
⏏️(no) ⏏️(hi) *️⃣🤟🚻⨀①(eta) 🚹⨀⓪(bhavant)
not | indeed | this | bhante
“Of course not, bhante.”
3. Whatever there is
Section titled “3. Whatever there is”7.1 “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.
⏏️(tasmā) ⏏️(iha) 🚹⨂⓪(bhikkhu) *️⃣🤟🚻⨀①(ya) *️⃣🤟🚻⨀①(kaci) 🚻⨀①(rūpa) 🚻⨀①🆎(atīta+anāgata+paccuppanna) ⏏️(ajjhattaṁ) ⏏️(vā) ⏏️(bahiddhā) ⏏️(vā) 🚻⨀①(oḷārika) ⏏️(vā) 🚻⨀①(sukhuma) ⏏️(vā) 🚻⨀①(hīna) ⏏️(vā) 🚻⨀①(paṇīta) ⏏️(vā) *️⃣🤟🚻⨀①(ya) ⏏️(dūre) ⏏️(santike) ⏏️(vā) *️⃣🤟🚻⨀①(sabba) 🚻⨀①(rūpa) ⏏️(na) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) ⏏️(na) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) ⏏️(na) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) 🚹⨀①(atta) ⏏️(iti) ⏏️(evaṁ) *️⃣🤟🚻⨀①(eta) ⏏️(yathābhūtaṁ) 🚺⨀③🆎(sammā+paññā) 🚻⨀①🔽(tabba)(daṭṭhabba)
therefore | here | bhikkhave | whatever | any | form | past, future or present | internal | or | external | or | coarse | or | fine | or | inferior | or | superior | or | which | far | near | or | all | form | not | this | mine | not | this | I | am | not | my | this | self | (end quote) | thus | this | in reality | with correct understanding | should be regarded
“Therefore, bhikkhave, whatever rūpa there is, atītānāgatapaccuppanna (past, future, or present), ajjhatta (internal) or bahiddhā (external), oḷārika (coarse) or sukhuma (fine), hīna (inferior) or paṇīta (superior), far or near, all rūpa should be regarded yathābhūta (in reality), with sammappaññā (correct understanding), thus: ‘This is not mine, this I am not, this is not my attā.’
8.1 Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā— ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
*️⃣🤟🚺⨀①(ya) *️⃣🤟🚺⨀①(kaci) 🚺⨀①(vedanā) 🚺⨀①🆎(atīta+anāgata+paccuppanna) 🚺⨀①(ajjhatta) ⏏️(vā) ⏏️(bahiddhā) ⏏️(vā) 🚺⨀①(oḷārika) ⏏️(vā) 🚺⨀①(sukhuma) ⏏️(vā) 🚺⨀①(hīna) ⏏️(vā) 🚺⨀①(paṇīta) ⏏️(vā) *️⃣🤟🚺⨀①(ya) ⏏️(dūre) ⏏️(santike) ⏏️(vā) *️⃣🤟🚺⨀①(sabba) 🚺⨀①(vedanā) ⏏️(na) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) ⏏️(na) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) ⏏️(na) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) 🚹⨀①(atta) ⏏️(iti) ⏏️(evaṁ) *️⃣🤟🚻⨀①(eta) ⏏️(yathābhūtaṁ) 🚺⨀③🆎(sammā+paññā) 🚻⨀①🔽(tabba)(daṭṭhabba)
whatever | any | feeling | past, future or present | internal | or | external | or | coarse | or | fine | or | inferior | or | superior | or | which | far | near | or | all | feeling | not | this | mine | not | this | I | am | not | my | this | self | (end quote) | thus | this | in reality | with correct understanding | should be regarded
Whatever vedanā there is, past, future, or present, internal or external, coarse or fine, inferior or superior, far or near, all vedanā should be regarded as it really is, with correct understanding, thus: ‘This is not mine, this I am not, this is not my attā.’
9.1 Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā— ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
*️⃣🤟🚺⨀①(ya) *️⃣🤟🚺⨀①(kaci) 🚺⨀①(saññā) 🚺⨀①🆎(atīta+anāgata+paccuppanna) 🚺⨀①(ajjhatta) ⏏️(vā) ⏏️(bahiddhā) ⏏️(vā) 🚺⨀①(oḷārika) ⏏️(vā) 🚺⨀①(sukhuma) ⏏️(vā) 🚺⨀①(hīna) ⏏️(vā) 🚺⨀①(paṇīta) ⏏️(vā) *️⃣🤟🚺⨀①(ya) ⏏️(dūre) ⏏️(santike) ⏏️(vā) *️⃣🤟🚺⨀①(sabba) 🚺⨀①(saññā) ⏏️(na) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) ⏏️(na) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) ⏏️(na) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) 🚹⨀①(atta) ⏏️(iti) ⏏️(evaṁ) *️⃣🤟🚻⨀①(eta) ⏏️(yathābhūtaṁ) 🚺⨀③🆎(sammā+paññā) 🚻⨀①🔽(tabba)(daṭṭhabba)
whatever | any | apperception | past, future or present | internal | or | external | or | coarse | or | fine | or | inferior | or | superior | or | which | far | near | or | all | apperception | not | this | mine | not | this | I | am | not | my | this | self | (end quote) | thus | this | in reality | with correct understanding | should be regarded
Whatever saññā there is, past, future, or present, internal or external, coarse or fine, inferior or superior, far or near, all saññā should be regarded as it really is, with correct understanding, thus: ‘This is not mine, this I am not, this is not my attā.’
9.2 Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā— ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
*️⃣🤟🚹⨂①(ya) *️⃣🤟🚹⨂①(kaci) 🚹⨂①(saṅkhāra) 🚹⨂①🆎(atīta+anāgata+paccuppanna) ⏏️(ajjhattaṁ) ⏏️(vā) ⏏️(bahiddhā) ⏏️(vā) 🚹⨂①(oḷārika) ⏏️(vā) 🚹⨂①(sukhuma) ⏏️(vā) 🚹⨂①(hīna) ⏏️(vā) 🚹⨂①(paṇīta) ⏏️(vā) *️⃣🤟🚹⨂①(ya) ⏏️(dūre) ⏏️(santike) ⏏️(vā) *️⃣🤟🚹⨂①(sabba) 🚹⨂①(saṅkhāra) ⏏️(na) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) ⏏️(na) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) ⏏️(na) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) 🚹⨀①(atta) ⏏️(iti) ⏏️(evaṁ) *️⃣🤟🚻⨀①(eta) ⏏️(yathābhūtaṁ) 🚺⨀③🆎(sammā+paññā) 🚻⨀①🔽(tabba)(daṭṭhabba)
whatever | any | mental constructions | past, future or present | internal | or | external | or | coarse | or | fine | or | inferior | or | superior | or | which | far | near | or | all | mental constructions | not | this | mine | not | this | I | am | not | my | this | self | (end quote) | thus | this | in reality | with correct understanding | should be regarded
Whatever saṅkhārā there is, past, future, or present, internal or external, coarse or fine, inferior or superior, far or near, all saṅkhārā should be regarded as it really is, with correct understanding, thus: ‘This is not mine, this I am not, this is not my attā.’
10.1 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.
*️⃣🤟🚻⨀①(ya) *️⃣🤟🚻⨀①(kaci) 🚻⨀①(viññāṇa) 🚻⨀①🆎(atīta+anāgata+paccuppanna) ⏏️(ajjhattaṁ) ⏏️(vā) ⏏️(bahiddhā) ⏏️(vā) 🚻⨀①(oḷārika) ⏏️(vā) 🚻⨀①(sukhuma) ⏏️(vā) 🚻⨀①(hīna) ⏏️(vā) 🚻⨀①(paṇīta) ⏏️(vā) *️⃣🤟🚻⨀①(ya) ⏏️(dūre) ⏏️(santike) ⏏️(vā) *️⃣🤟🚻⨀①(sabba) 🚻⨀①(viññāṇa) ⏏️(na) *️⃣🤟🚻⨀①(eta) *️⃣👆⚧⨀⑥(ahaṁ) ⏏️(na) *️⃣🤟🚹⨀①(eta) *️⃣👆⚧⨀①(ahaṁ) 🟢⨀👆▶️(atthi) ⏏️(na) *️⃣👆⚧⨀⑥(ahaṁ) *️⃣🤟🚹⨀①(eta) 🚹⨀①(atta) ⏏️(iti) ⏏️(evaṁ) *️⃣🤟🚻⨀①(eta) ⏏️(yathābhūtaṁ) 🚺⨀③🆎(sammā+paññā) 🚻⨀①🔽(tabba)(daṭṭhabba)
whatever | any | consciousness | past, future or present | internal | or | external | or | coarse | or | fine | or | inferior | or | superior | or | which | far | near | or | all | consciousness | not | this | mine | not | this | I | am | not | my | this | self | (end quote) | thus | this | in reality | with correct understanding | should be regarded
Whatever viññāṇa there is, past, future, or present, internal or external, coarse or fine, inferior or superior, far or near, all viññāṇa should be regarded as it really is, with correct understanding, thus: ‘This is not mine, this I am not, this is not my attā.’
4. Giving up, and liberation
Section titled “4. Giving up, and liberation”11.1 Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
⏏️(evaṁ) 🚹⨀①🔽(anta)(passanta) 🚹⨂⓪(bhikkhu) 🚹⨀①(sutavant) 🚹⨀①🆎(ariya+sāvaka) 🚻⨀⑦(rūpa) ⏏️(api) 🟢⨀🤟▶️(nibbindati) 🚺⨀⑦(vedanā) ⏏️(api) 🟢⨀🤟▶️(nibbindati) 🚺⨀⑦(saññā) ⏏️(api) 🟢⨀🤟▶️(nibbindati) 🚹⨂⑦(saṅkhāra) ⏏️(api) 🟢⨀🤟▶️(nibbindati) 🚻⨀⑦(viññāṇa) ⏏️(api) 🟢⨀🤟▶️(nibbindati)
thus | seeing | bhikkhave | learned | awakened disciple | form | too | gives up | feeling | too | gives up | apperception | too | gives up | mental constructions | too | gives up | consciousness | too | gives up
Thus seeing, bhikkhave, the sutavā (learned) ariyasāvaka (awakened disciple) nibbindati (gives up) rūpa, gives up vedanā, gives up saññā, gives up saṅkhārā, gives up viññāṇa.
11.2 Nibbindaṁ virajjati; virāgā vimuccati.
🚹⨀①🔽(anta)(nibbindanta) 🟢⨀🤟▶️(virajjati) 🚹⨀⑤(virāga) 🔵⨀🤟▶️(vimuccati)
giving up | becomes detached | from detachment | is liberated
Giving up, he virajjati (becomes detached); from detachment he vimuccati (becomes liberated).
11.3 Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
🚻⨀⑦🔽(ta)(vimutta) 🚻⨀①🔽(ta)(vimutta) ⏏️(iti) 🚻⨀①(ñāṇa) 🟢⨀🤟▶️(hoti)
in liberation | liberated | (end quote) | knowledge | there is
In liberation there is the ñāṇa (knowledge): ‘liberated’.
11.4 ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
🚺⨀①🔽(ta)(khīṇa) 🚺⨀①(jāti) 🚻⨀①🔽(ta)(vusita) 🚻⨀①🆎(brahma+cariya) 🚻⨀①🔽(ta)(kata) 🚻⨀①🔽(anīya)(karaṇīya) ⏏️(na) 🚻⨀①(apara) 🚻⨀④(itthatta) ⏏️(iti) 🟢⨀🤟▶️(pajānāti) ⏏️(iti)
finished | birth | lived | pure life | done | what had to be done | not | further | for this state of existence | (end quote) | knows clearly | (end quote)
He pajānāti (knows clearly): ‘Birth is finished, the pure life is lived, what had to be done is done, there is nothing further for this present state of existence.’
12.1 Idamavoca bhagavā.
*️⃣🤟🚻⨀②(ima) 🟢⨀🤟⏮(vadati) 🚹⨀①(bhagavant)
this | said | the Bhagavā
This the Bhagavā said.
12.2 Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ.
🚹⨂①🆎(atta+mana) 🚹⨂①🆎(pañca+vaggiya) 🚹⨂①(bhikkhu) 🚹⨀⑥(bhagavant) 🚻⨀②🔽(ta)(bhāsita) 🟢⨂🤟⏮(abhinandati)
delighted | of the group of five | bhikkhū | of the Bhagavā | what was spoken | rejoiced in
The group of five bhikkhū, delighted, rejoiced in the Bhagavā’s words.
12.3 Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
*️⃣🤟🚻⨀⑦(ima) ⏏️(ca) ⏏️(pana) 🚻⨀⑦(veyyākaraṇa) 🚻⨀⑦🔽(māna)(bhaññamāna) 🚹⨂⑥🆎(pañca+vaggiya) 🚹⨂⑥(bhikkhu) 🔽(ya)(anupādiyati) 🚹⨂⑤(āsava) 🚻⨂①(citta) 🔵⨂🤟⏮(vimuccati) ⏏️(iti)
in this | and | moreover | detailed exposition | being spoken | of the group of five | bhikkhū | not grasping | from the defilements | minds | were liberated | (end quote)
And while this detailed exposition was being spoken, the cittāni (minds) of the group of five bhikkhū, anupādāya (not grasping), were liberated from the āsavā (defilements).
The colophon
Section titled “The colophon”13.1 Sattamaṁ. 🚻⨀①(sattama) the seventh The seventh [discourse of the chapter].