1.1Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

1.2Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:Now at that time a mendicant named Yamaka had the following harmful misconception:1.3“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.“As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.”¹

2.1Assosuṁ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:Several mendicants heard this rumour.2.2“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.2.3Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodiṁsu.They went to Yamaka and exchanged greetings with him.

2.4Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ yamakaṁ etadavocuṁ:When the greetings and polite conversation were over, they sat down to one side and said to him,3.1PTS 3.110“Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it really true, Reverend Yamaka, that you have such a harmful misconception:3.2‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

3.3“Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi:“Yes, reverends, that’s how I understand the Buddha’s teaching.”3.4‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti.

4.1“Mā, āvuso yamaka, evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṁ. Na hi bhagavā evaṁ vadeyya:“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.”4.2‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti.4.3Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:But even though admonished by those mendicants, Yamaka obstinately stuck to that misconception and insisted on stating it.4.4“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.

5.1Yato kho te bhikkhū nāsakkhiṁsu āyasmantaṁ yamakaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavocuṁ:When those mendicants were unable to dissuade Yamaka from that misconception, they rose from their seats and went to see Venerable Sāriputta. They told him what had happened, and said,5.2“yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:5.3‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’ti.5.4Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti.“May Venerable Sāriputta please go to the mendicant Yamaka out of sympathy.”5.5Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.Sāriputta consented with silence.

5.6Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ yamakaṁ etadavoca:Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka:

6.1PTS 3.111“Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it really true, Reverend Yamaka, that you have such a harmful misconception:6.2‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

6.3“Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.“Yes, reverend, that’s how I understand the Buddha’s teaching.”

7.1“Taṁ kiṁ maññasi, āvuso yamaka,“What do you think, Yamaka?7.2rūpaṁ niccaṁ vā aniccaṁ vā”ti?Is form permanent or impermanent?”

7.3“Aniccaṁ, āvuso”.“Impermanent, reverend.”

7.4“Vedanā niccā …“Is feeling …” …7.5saññā …“… perception …” …7.6saṅkhārā …“… choices …” …7.7viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?“… consciousness permanent or impermanent?”

7.8“Aniccaṁ, āvuso”.“Impermanent, reverend.”

7.9“Tasmātiha …pe…“So you should truly see …7.10evaṁ passaṁ …pe…Seeing this …7.11nāparaṁ itthattāyāti pajānāti.They understand: ‘… there is nothing further for this place.’

8.1Taṁ kiṁ maññasi, āvuso yamaka,What do you think, Reverend Yamaka?8.2rūpaṁ tathāgatoti samanupassasī”ti?Do you consider that the label ‘realized one’ applies to form?”²

8.3“No hetaṁ, āvuso” …“No, reverend.”

8.4“vedanaṁ tathāgatoti samanupassasī”ti?“Do you consider that the label ‘realized one’ applies to feeling?” …8.5“No hetaṁ, āvuso” …8.6“saññaṁ …“… perception?” …8.7saṅkhāre …“… choices?” …8.8viññāṇaṁ tathāgatoti samanupassasī”ti?“ … consciousness?”

8.9“No hetaṁ, āvuso”.“No, reverend.”

9.1“Taṁ kiṁ maññasi, āvuso yamaka,“What do you think, Reverend Yamaka?9.2rūpasmiṁ tathāgatoti samanupassasī”ti?Do you consider that the label ‘realized one’ applies in relation to form?”

9.3“No hetaṁ, āvuso”.“No, reverend.”

9.4“Aññatra rūpā tathāgatoti samanupassasī”ti?“Do you consider that the label ‘realized one’ applies apart from form?”

9.5“No hetaṁ, āvuso”.“No, reverend.”

9.6“Vedanāya …“Do you consider that the label ‘realized one’ applies in relation to feeling?” …9.7aññatra vedanāya …pe…“… apart from feeling?” …9.8saññāya …“… in relation to perception?” …9.9aññatra saññāya …“… apart from perception?” …9.10saṅkhāresu …“… in relation to choices?” …9.11aññatra saṅkhārehi …“… apart from choices?” …9.12viññāṇasmiṁ tathāgatoti samanupassasī”ti?“… in relation to consciousness?” …

9.13“No hetaṁ, āvuso”.

9.14“Aññatra viññāṇā tathāgatoti samanupassasī”ti?“… apart from consciousness?”

9.15“No hetaṁ, āvuso”.“No, reverend.”

10.1“Taṁ kiṁ maññasi, āvuso yamaka,“What do you think, Yamaka?10.2rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti?Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”³

10.3“No hetaṁ, āvuso”.“No, reverend.”

11.1PTS 3.112“Taṁ kiṁ maññasi, āvuso yamaka,“What do you think, Yamaka?11.2ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”⁴

11.3“No hetaṁ, āvuso”.“No, reverend.”

11.4“Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne, kallaṁ nu te taṁ veyyākaraṇaṁ:“In that case, Reverend Yamaka, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare:11.5‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

12.1“Ahu kho me taṁ, āvuso sāriputta, pubbe aviddasuno pāpakaṁ diṭṭhigataṁ;“Reverend Sāriputta, in my ignorance, I used to have that misconception.12.2idañca panāyasmato sāriputtassa dhammadesanaṁ sutvā tañceva pāpakaṁ diṭṭhigataṁ pahīnaṁ, dhammo ca me abhisamito”ti.But now that I’ve heard the teaching from Venerable Sāriputta, I’ve given up that misconception, and I’ve comprehended the teaching.”

13.1“Sace taṁ, āvuso yamaka, evaṁ puccheyyuṁ:“Reverend Yamaka, suppose they were to ask you:13.2‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti?‘When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?’13.3Evaṁ puṭṭho tvaṁ, āvuso yamaka, kinti byākareyyāsī”ti?How would you answer?”

13.4“Sace maṁ, āvuso, evaṁ puccheyyuṁ:“Reverend, if they were to ask this,13.5‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti?13.6Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyaṁ:I’d answer like this:13.7‘rūpaṁ kho, āvuso, aniccaṁ.‘Reverend, form is impermanent.13.8Yadaniccaṁ taṁ dukkhaṁ;What’s impermanent is suffering.13.9yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgataṁ.What’s suffering has ceased and disappeared.

13.10Vedanā …Feeling …13.11saññā …perception …13.12saṅkhārā …choices …13.13viññāṇaṁ aniccaṁ.consciousness is impermanent.13.14Yadaniccaṁ taṁ dukkhaṁ;What’s impermanent is suffering.13.15yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgatan’ti.What’s suffering has ceased and disappeared.’13.16Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyan”ti.That’s how I’d answer such a question.”

14.1PTS 3.113“Sādhu sādhu, āvuso yamaka.“Good, good, Reverend Yamaka!14.2Tena hāvuso yamaka, upamaṁ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya.Well then, I shall give you a simile to make the meaning even clearer.14.3Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth,14.4so ca ārakkhasampanno.and a bodyguard for protection.14.5Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo.Then along comes a person who wants to harm, injure, and threaten him, and take his life.14.6Tassa evamassa:They’d think:14.7‘ayaṁ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;‘This householder or householder’s son is rich, with a lot of money and great wealth,14.8so ca ārakkhasampanno;and a bodyguard for protection.14.9nāyaṁ sukaro pasayha jīvitā voropetuṁ.It won’t be easy to take his life by force.14.10Yannūnāhaṁ anupakhajja jīvitā voropeyyan’ti.Why don’t I get close to him, then take his life?’14.11So taṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ vadeyya:So he goes up to that householder or householder’s son and says:14.12‘upaṭṭhaheyyaṁ taṁ, bhante’ti.‘Sir, I would serve you.’14.13Tamenaṁ so gahapati vā gahapatiputto vā upaṭṭhāpeyya.They would serve that householder or householder’s son.14.14So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī.They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.14.15Tassa so gahapati vā gahapatiputto vā mittatopi naṁ saddaheyya;The householder or householder’s son would consider them as a friend14.16suhajjatopi naṁ saddaheyya;and companion,14.17tasmiñca vissāsaṁ āpajjeyya.and come to trust them.14.18Yadā kho, āvuso, tassa purisassa evamassa:But when that person realizes that14.19‘saṁvissattho kho myāyaṁ gahapati vā gahapatiputto vā’ti, atha naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeyya.they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife.

15.1PTS 3.114Taṁ kiṁ maññasi, āvuso yamaka,What do you think, Yamaka?15.2yadā hi so puriso amuṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ āha:When that person went to the householder or householder’s son and offered to15.3‘upaṭṭhaheyyaṁ taṁ, bhante’ti, tadāpi so vadhakova.serve him, weren’t they a killer then,15.4Vadhakañca pana santaṁ na aññāsi:though he didn’t know that15.5‘vadhako me’ti.this was his killer?15.6Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova.And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then,15.7Vadhakañca pana santaṁ na aññāsi:though he didn’t know that15.8‘vadhako me’ti.this was his killer?15.9Yadāpi naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova.And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then,15.10Vadhakañca pana santaṁ na aññāsi:though he didn’t know that15.11‘vadhako me’”ti.this was his killer?”

15.12“Evamāvuso”ti.“Yes, reverend.”

15.13“Evameva kho, āvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto“In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.15.14rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.They regard form as self, self as having form, form in self, or self in form.15.15Vedanaṁ …They regard feeling …15.16saññaṁ …perception …15.17saṅkhāre …choices …15.18viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

16.1So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti.They don’t truly understand form—which is impermanent—as impermanent.⁵16.2Aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti.They don’t truly understand feeling …16.3Aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti.perception …16.4Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti.choices …16.5Aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.consciousness—which is impermanent—as impermanent.

17.1Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti.They don’t truly understand form—which is suffering—as suffering.17.2Dukkhaṁ vedanaṁ …They don’t truly understand feeling …17.3dukkhaṁ saññaṁ …perception …17.4dukkhe saṅkhāre …choices …17.5dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.consciousness—which is suffering—as suffering.

18.1Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti.They don’t truly understand form—which is not-self—as not-self.18.2Anattaṁ vedanaṁ …They don’t truly understand feeling …18.3anattaṁ saññaṁ …perception …18.4anatte saṅkhāre …choices …18.5anattaṁ viññāṇaṁ ‘anattaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.consciousness—which is not-self—as not-self.

19.1Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti.They don’t truly understand form—which is conditioned—as conditioned.19.2Saṅkhataṁ vedanaṁ …They don’t truly understand feeling …19.3saṅkhataṁ saññaṁ …perception …19.4saṅkhate saṅkhāre …choices …19.5saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.consciousness—which is conditioned—as conditioned.

20.1Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ nappajānāti.They don’t truly understand form—which is a killer—as a killer.20.2Vadhakaṁ vedanaṁ ‘vadhakā vedanā’ti …They don’t truly understand feeling …20.3vadhakaṁ saññaṁ ‘vadhakā saññā’ti …perception …20.4vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ nappajānāti.choices …20.5Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.consciousness—which is a killer—as a killer.

21.1So rūpaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti.They’re attracted to form, grasp it, and fixate on the thought, ‘my self’.⁶21.2Vedanaṁ …They’re attracted to feeling …21.3saññaṁ …perception …21.4saṅkhāre …choices …21.5viññāṇaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti.consciousness, grasp it, and fixate on the thought, ‘my self’.21.6Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti.And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.

22.1Sutavā ca kho, āvuso, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinītoA learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.22.2na rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ; na attani rūpaṁ, na rūpasmiṁ attānaṁ.They don’t regard form as self, self as having form, form in self, or self in form.22.3Na vedanaṁ …They don’t regard feeling …22.4na saññaṁ …perception …22.5na saṅkhāre …choices …22.6na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ attānaṁ;consciousness as self, self as having consciousness,22.7na attani viññāṇaṁ, na viññāṇasmiṁ attānaṁ.consciousness in self, or self in consciousness.

23.1PTS 3.115So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti.They truly understand form—which is impermanent—as impermanent.23.2Aniccaṁ vedanaṁ …They truly understand feeling …23.3aniccaṁ saññaṁ …perception …23.4anicce saṅkhāre …choices …23.5aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.consciousness—which is impermanent—as impermanent.

24.1Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ pajānāti.They truly understand form—which is suffering—as suffering.24.2Dukkhaṁ vedanaṁ …They truly understand feeling …24.3dukkhaṁ saññaṁ …perception …24.4dukkhe saṅkhāre …choices …24.5dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ pajānāti.consciousness—which is suffering—as suffering.

25.1Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ pajānāti.They truly understand form—which is not-self—as not-self.25.2Anattaṁ vedanaṁ …They truly understand feeling …25.3anattaṁ saññaṁ …perception …25.4anatte saṅkhāre …choices …25.5anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ pajānāti.consciousness—which is not-self—as not-self.

26.1Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ pajānāti.They truly understand form—which is conditioned—as conditioned.26.2Saṅkhataṁ vedanaṁ …They truly understand feeling …26.3saṅkhataṁ saññaṁ …perception …26.4saṅkhate saṅkhāre …choices …26.5saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.consciousness—which is conditioned—as conditioned.

27.1Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ pajānāti.They truly understand form—which is a killer—as a killer.27.2Vadhakaṁ vedanaṁ …They truly understand feeling …27.3vadhakaṁ saññaṁ …perception …27.4vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ pajānāti.choices …27.5Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ pajānāti.consciousness—which is a killer—as a killer.

28.1So rūpaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.When it comes to form, they are not attracted, do not grasp, and do not fixate on the thought, ‘my self’.⁷28.2Vedanaṁ …When it comes to feeling …28.3saññaṁ …When it comes to perception …28.4saṅkhāre …When it comes to choices …28.5viññāṇaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.When it comes to consciousness, they are not attracted, do not grasp, and do not fixate on the thought, ‘my self’.28.6Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti.And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”

28.7“Evametaṁ, āvuso sāriputta, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā.“Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy.28.8Idañca pana me āyasmato sāriputtassa dhammadesanaṁ sutvā anupādāya āsavehi cittaṁ vimuttan”ti.And after hearing this teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping.”⁸

28.9Tatiyaṁ.