Sāvatthinidānaṁ.
At Sāvatthi.
“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati.
“Here, an uninstructed ordinary person, who has no regard for the Noble Ones and is unskilled and untrained in the Dhamma of the Noble Ones; who has no regard for persons of integrity and is unskilled and untrained in the Dhamma of persons of integrity—perceivesform as self, or self as possessing form, or form as being in self, or self as being in form. This is called an uninstructed ordinary person who is imprisoned by form, imprisoned both internally and externally, who sees neither the near shore nor the far shore, who grows old in bondage, dies in bondage, and, passes from this world to the next still bound.
Vedanaṁ attato samanupassati, vedanavantaṁ vā attānaṁ; attani vā vedanaṁ, vedanasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati.
He perceives feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling. This is called an uninstructed ordinary person who is imprisoned by feeling, imprisoned both internally and externally, who sees neither the near shore nor the far shore, who grows old in bondage, dies in bondage, and, passes from this world to the next world still bound.
Saññaṁ attato samanupassati, saññavantaṁ vā attānaṁ; attani vā saññaṁ, saññasmiṁ vā attānaṁ. Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāraṁ, saṅkhārasmiṁ vā attānaṁ. Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati.
He perceives perception as self, or self as possessing perception, or perception as being in self, or self as being in perception. He perceives intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs. He perceives consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. This is called an uninstructed ordinary person who is imprisoned by [perception, intentional constructs, and] consciousness, imprisoned both internally and externally, who sees neither the near shore nor the far shore, who grows old in bondage, dies in bondage, and, passes from this world to the next still bound.
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi.
A learned disciple of the Noble Ones who has regard for the Noble Ones and is skilled and trained in the Dhamma of the Noble Ones; who has regard for persons of integrity and is skilled and trained in the Dhamma of persons of integrity—does not perceive form as self, or self as possessing form, or form as being in self, or self as being in form. This is called a learned disciple of the Noble Ones who is not imprisoned by form, not imprisoned either internally or externally, who sees the near shore and who sees the far shore. I say that he is freed from suffering.
Na vedanaṁ attato samanupassati, na vedanavantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanasmiṁ vā attānaṁ. Na saññaṁ attato samanupassati, na saññavantaṁ vā attānaṁ; na attani vā saññaṁ, na saññasmiṁ vā attānaṁ. Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāraṁ, na saṅkhārasmiṁ vā attānaṁ. Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti.
He does not perceive feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling. He does not perceive perception as self, or self as possessing perception, or perception as being in self, or self as being in perception. He does not perceive intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs. He does not perceive consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. This is called a learned disciple of the Noble Ones who is not imprisoned by [feeling, perception, intentional constructs, and] consciousness, not imprisoned either internally or externally, who sees the near shore and who sees the far shore. I say that he is freed from suffering.”