1At Sāvatthī. "Bhikkhus, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. [n.53] These words are identical with the Buddha’s famous injunction to Ānanda in the Mahaparinibbāna Sutta at DN16 (DN II 100,20–22), also below at SN47.9, 13, 14(V 154,5–6, 163,10–11, 164,28–29). In explaining the expression attadipa, "with self as island," Spk says: "What is meant by ‘self’? The mundane and supramundane Dhamma (ko pan’ ettha attā nāma? lokiyalokuttaro dhammo). Therefore he says next, ‘with the Dhamma as an island,’ etc." This comment overlooks the obvious point that the Buddha is inculcating self-reliance. When you dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge, the basis itself should be investigated thus: [n.54] The Se reading seems best: yoni yeva upaparikkhitabbā. Be omits yeva and Ee treats yoni as a masculine noun. Spk glosses yoni with kāraṇa, "cause," and refers to MN126 (MN III 142,23–24): yoni h’ esā Bhūmija phalassa adhigamāya; "For this, Bhūmija, is the basis for the achievement of the fruit." See too SN35.239 (IV 175,27–28) and AN II 76,24–25. Spkpṭ offers an etymology: yavati etasmā phalaṃ pasavatī ti yoni. At SN22.95 we repeatedly find the phrase yoniso upaparikkhati, "carefully investigates," and it is quite possible that here too yoniso was the original reading. A Burmese v.l. cited by Ee actually has yoniso va. ‘From what are sorrow, lamentation, pain, displeasure, and despair born? How are they produced?’

2"And, bhikkhus, from what are sorrow, lamentation, pain, displeasure, and despair born? How are they produced? Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. That form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"He regards feeling as self … perception as self … volitional formations as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. sn.iii.43 That consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.

3"But, bhikkhus, when one has understood the impermanence of form, its change, fading away, and cessation, and when one sees as it really is with correct wisdom thus: ‘In the past and also now all form is impermanent, suffering, and subject to change,’ then sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not become agitated. [n.55] Na paritassati. See n. 33 above and II, n. 137. Being unagitated, one dwells happily. A bhikkhu who dwells happily is said to be quenched in that respect. [n.56] Tadaṅganibbuto ti vuccati. Though nibbuto is the past participle generally used to describe one who has attained Nibbāna, the prefix tadaṅga- qualifies that sense, suggesting he has not actually attained Nibbāna but has only approximated its attainment. One might have rendered this expression "one who has attained Nibbāna in that respect," i.e., only in respect of a particular freedom. Spk: He is "quenched in that respect" because of the quenching of the defilements with respect to (or: through the factor of) insight. In this sutta it is just insight (vipassanā va) that is discussed.

"When one has understood the impermanence of feeling …

"When one has understood the impermanence of perception …
of volitional formations …

"When one has understood the impermanence of consciousness, its change, fading away, and cessation, and when one sees as it really is with correct wisdom thus: ‘In the past and also now all consciousness is impermanent, suffering, and subject to change,’ then sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not become agitated. Being unagitated, one dwells happily. A bhikkhu who dwells happily is said to be quenched in that respect."

1Sāvatthinidānaṁ. "Attadīpā, bhikkhave, vihāratha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Attadīpānaṁ, bhikkhave, vihārataṁ attasaraṇānaṁ anaññasaraṇānaṁ, dhammadīpānaṁ dhammasaraṇānaṁ anaññasaraṇānaṁ yoni upaparikkhitabbā ‘Kiṁjātikā sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā’ti?

2Kiṁjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā? 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 ca hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

vedanāṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanāṁ, vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati, aññathā ca hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparideva … pe … pāyāsā. Saññaṁ attato samanupassati … saṅkhāre attato samanupassati … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati, aññathā ca hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

3Rūpassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva rūpaṁ etarahi ca sabbaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ vihārati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.

Vedanāya tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ vihārati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.

Saññāya …
saṅkhārānaṁ tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ vihārati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.

Viññāṇassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva viññāṇaṁ etarahi ca sabbaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ vihārati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī"ti.

Paṭhamaṁ.