Etaṁmamasutta

Sāvatthinidānaṁ. “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī”ti? Bhagavaṁmūlakā no, bhante, dhammā …pe… “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa …pe… viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? “No hetaṁ, bhante”. “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? “No hetaṁ, bhante”. “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. Dutiyaṁ.

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does someone regard things like this: ‘This is mine, I am this, this is my self’?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form … When consciousness exists, because of grasping consciousness and insisting on consciousness, someone regards it like this: ‘This is mine, I am this, this is my self.’ What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”