Sāvatthinidānaṁ.
At Sāvatthi.
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Bhikkhus, I will explain to you the arising of |anxiety through clinging::agitation through grasping, turmoil by holding on, nervousness arising from attachment [upādāparitassana]| and the freedom from anxiety through non-clinging. Listen to this and pay close attention; I will speak.”
“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
Uninstructed Ordinary Person
“Kathañca, bhikkhave, upādāparitassanā hoti? 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. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
“Bhikkhus, how does anxiety due to clinging arise? Here|, bhikkhus,::::,| an |uninstructed::uninitiated, untaught, untrained [assutavant]| ordinary person |who has no regard for::lit. who has not seen [adassāvī]| the Noble Ones and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [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, perceives |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| as self, or self as possessing form, or form as existing in the self, or self as existing in form. That form then changes and becomes otherwise. As that form changes and becomes otherwise, their consciousness is carried along by the change of form. As their consciousness becomes entangled with the changing form, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become |agitated::alarmed, fearful [uttāsavant]|, |distressed::afflicted or frustrated with [vighātavant]|, and |consumed by longing::full of longing or desire [apekkhava]|. Thus, by clinging, this person experiences |anxiety::agitation, anguish [paritassati]|.
Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
This person perceives |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as self, or self as possessing feeling, or feeling as existing in the self, or self as existing in feeling. That feeling then changes and becomes otherwise. As that feeling changes and becomes otherwise, their consciousness is carried along by the change of feeling. As their consciousness becomes entangled with the changing feeling, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become agitated, distressed, and consumed by longing. Thus, by clinging, this person experiences anxiety.
Saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ; attani vā saññaṁ, saññāya vā attānaṁ. Tassa sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā saññāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa saññāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
This person perceives |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| as self, or self as possessing perception, or perception as existing in the self, or self as existing in perception. That perception then changes and becomes otherwise. As that perception changes and becomes otherwise, their consciousness is carried along by the change of perception. As their consciousness becomes entangled with the changing perception, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become agitated, distressed, and consumed by longing. Thus, by clinging, this person experiences anxiety.
saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
This person perceives |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| as self, or self as possessing intentional constructs, or intentional constructs as existing in the self, or self as existing in intentional constructs. Those intentional constructs then change and become otherwise. As those intentional constructs change and become otherwise, their consciousness is carried along by the change of intentional constructs. As their consciousness becomes entangled with the changing intentional constructs, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become agitated, distressed, and consumed by longing. Thus, by clinging, this person experiences anxiety.
Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
This person perceives |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| as self, or self as possessing consciousness, or consciousness as existing in the self, or self as existing in consciousness. That consciousness then changes and becomes otherwise. As that consciousness changes and becomes otherwise, their consciousness is carried along by the change of consciousness. As their consciousness becomes entangled with the changing consciousness, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become agitated, distressed, and consumed by longing. Thus, by clinging, this person experiences anxiety.
Evaṁ kho, bhikkhave, upādāparitassanā hoti.
This is how|, bhikkhus,::::| anxiety arises through clinging.”
Disciple of the Noble Ones
Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā 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. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
“And how, bhikkhus, is there freedom from anxiety through non-clinging? Here|, bhikkhus,::::,| 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. When that form changes and becomes otherwise, their consciousness does not follow after the change of form. Because consciousness does not become entangled with the change of form, anxiety and mental disturbance do not arise, seizing and overwhelming the mind. Since the mind is not seized, they are neither agitated, distressed, nor consumed by longing. Being free from clinging, they do not experience anxiety.
Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
They do not perceive feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling. When that feeling changes and becomes otherwise, their consciousness does not follow after the change of feeling. Because consciousness does not become entangled with the change of feeling, anxiety and mental disturbance do not arise, seizing and overwhelming the mind. Since the mind is not seized, they are neither agitated, distressed, nor consumed by longing. Being free from clinging, they do not experience anxiety.
Na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ; na attani vā saññaṁ, na saññāya vā attānaṁ. Tassa sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā na saññāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na saññāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
They do not perceive perception as self, or self as possessing perception, or perception as being in self, or self as being in perception. When that perception changes and becomes otherwise, their consciousness does not follow after the change of perception. Because consciousness does not become entangled with the change of perception, anxiety and mental disturbance do not arise, seizing and overwhelming the mind. Since the mind is not seized, they are neither agitated, distressed, nor consumed by longing. Being free from clinging, they do not experience anxiety.
na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ. na saṅkhāravantaṁ vā attānaṁ; Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
They do 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. When those intentional constructs change and become otherwise, their consciousness does not follow after the change of intentional constructs. Because consciousness does not become entangled with the change of intentional constructs, anxiety and mental disturbance do not arise, seizing and overwhelming the mind. Since the mind is not seized, they are neither agitated, distressed, nor consumed by longing. Being free from clinging, they do not experience anxiety.
Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ …pe… tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
They do not perceive consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. When that consciousness changes and becomes otherwise, their consciousness does not follow after the change of consciousness. Because consciousness does not become entangled with the change of consciousness, anxiety and mental disturbance do not arise, seizing and overwhelming the mind. Since the mind is not seized, they are neither agitated, distressed, nor consumed by longing. Being free from clinging, they do not experience anxiety.
Evaṁ kho, bhikkhave, anupādā aparitassanaṁ hotī”ti.
This is how|, bhikkhus,::::| there is freedom from anxiety through non-clinging.”