1At Sāvatthī. "Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself sn.iii.83 should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

"Feeling is impermanent … . Perception is impermanent … . Volitional formations are impermanent … . Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

2"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

"To whatever extent, bhikkhus, there are abodes of beings, even up to the pinnacle of existence, [n.99] Nine abodes of beings (sattāvāsa) are enumerated at AN IV 401 (= DN III 263). The "pinnacle of existence" (bhavagga) is presumably the sphere of neither-perception-nor-nonperception, the highest realm of sentient existence. The term is used in this sense at Vibh 426,8 and regularly in the commentaries. these are the foremost in the world, these are the best, that is, the arahants."

3This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

4"Happy indeed are the arahants!
No craving can be found in them.
Cut off is the conceit ‘I am,’
Burst asunder is delusion's net.

5“They have reached the unstirred state, [n.100] We should read with Be and Se: anejaṃ te anuppattā. Spk: This is arahantship, the abandoning of craving, which is known as “the stirring” (ejā). See 35:90, 91.
Limpid are their minds;
They are unsullied in the world—
The holy ones, without taints.

6"Having fully understood the five aggregates,
Ranging in the seven good qualities, [n.101] Sattasaddhammagocarā. The seven good qualities: faith, moral shame, fear of wrongdoing, learning, energy, mindfulness, and wisdom; see MN I 356,1–21; DN III 252,10–12.
Those praiseworthy superior men
Are the Buddha’s bosom sons.

7"Endowed with the seven gems,
Trained in the threefold training, [n.102] The seven gems (sattaratana) are the seven factors of enlightenment (satta bojjhaṅgā); see SN46.42. The threefold training (tisikkhā) is the training in the higher virtue, the higher mind, and the higher wisdom; see AN I 235–36.
Those great heroes wander about
With fear and trembling abandoned.

8"Endowed with the ten factors,
Those great nāgas, concentrated,
Are the best beings in the world:
No craving can be found in them. [n.103] The ten factors (dasaṅga): the eight perfected factors of the Noble Eightfold Path, augmented by right knowledge and right liberation. They are known more specifically as the ten factors of the one beyond training (asekha); see MN I 446,29–447,6, II 29,2–12, etc. On nāga, see I, n. 84.

9"The adepts’ knowledge has arisen in them:
‘This body is the last I bear.’
In regard to the core of the holy life
They no longer depend on others. sn.iii.84

10“They do not waver in discrimination, [n.104] Vidhāsu na vikampati. Spk: This refers to the three modes of conceit (superior, equal, inferior).
They are released from renewed existence.
Having reached the stage of the tamed,
They are the victors in the world.

11"Above, across, and below,
Delight is no more found in them.
They boldly sound their lion's roar:
‘The enlightened are supreme in the world.’"

1Sāvatthinidānaṁ. "Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

2Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto"ti.

3Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

4"Sukhino vata arahanto,
taṇhā tesaṁ na vijjati;
Asmimāno samucchinno,
mohajālaṁ padālitaṁ.

5Anejaṁ te anuppattā,
cittaṁ tesaṁ anāvilaṁ;
Loke anupalittā te,
brahmabhūtā anāsavā.

6Pañcakkhandhe pariññāya,
satta saddhammagocarā;
Pasaṁsiyā sappurisā,
puttā buddhassa orasā.

7Sattaratanasampannā,
Tīsu sikkhāsu sikkhitā;
Anuvicaranti mahāvīrā,
Pahīnabhayabheravā.

8Dasahaṅgehi sampannā,
mahānāgā samāhitā;
Ete kho seṭṭhā lokasmiṁ,
taṇhā tesaṁ na vijjati.

9Asekhañāṇamuppannaṁ,
antimoyaṁ samussayo;
Yo sāro brahmacariyassa,
tasmiṁ aparapaccayā.

10Vidhāsu na vikampanti,
vippamuttā punabbhavā;
Dantabhūmimanuppattā,
te loke vijitāvino.

11Uddhaṁ tiriyaṁ apācīnaṁ,
nandī tesaṁ na vijjati;
Nadanti te sīhanādaṁ,
buddhā loke anuttarā"ti.

Catutthaṁ.