1At Sāvatthī. "Bhikkhus, I will teach you agitation through clinging and nonagitation through nonclinging. Listen to that and attend closely … .

"And how, bhikkhus, is there agitation through clinging?

Here, bhikkhus, the uninstructed worldling regards form thus: ‘This is mine, this I am, this is my self.’ [n.34] While the preceding sutta is framed solely in terms of identity view, this one is framed in terms of the "three grips" (gāha): "this is mine" (etaṁ mama) is the grip of craving; "this I am" (eso ’ham asmi), the grip of conceit; and "this is my self" (eso me attā), the grip of views. A shift also occurs in the implications of paritassanā, from craving and fear to sorrow and grief. 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 thus: ‘This is mine, this I am, this is my self.’ …

He regards perception thus: ‘This is mine, this I am, this is my self.’ …

He regards volitional formations thus: ‘This is mine, this I am, this is my self.’ …

He regards consciousness thus: ‘This is mine, this I am, this is my self.’ That consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, bhikkhus, that there is agitation through clinging.

2"And how, bhikkhus, is there nonagitation through nonclinging? sn.iii.19

Here, bhikkhus, the instructed noble disciple does not regard form thus: ‘This is mine, this I am, this is my self.’ That form of his changes and alters. With the change and alteration of form, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"He does not regard feeling thus: ‘This is mine, this I am, this is my self.’ …

He does not regard perception thus: ‘This is mine, this I am, this is my self.’ …

He does not regard volitional formations thus: ‘This is mine, this I am, this is my self.’ …

He does not regard consciousness thus: ‘This is mine, this I am, this is my self.’ That consciousness of his changes and alters. With the change and alteration of consciousness, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, bhikkhus, that there is nonagitation through nonclinging."

1Sāvatthinidānaṁ. "Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṁ suṇātha … pe …

kathañca, bhikkhave, upādāparitassanā hoti?

Idha, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

vedanāṁ etaṁ mama … pe …

saññaṁ etaṁ mama …

saṅkhāre etaṁ mama …

viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

Evaṁ kho, bhikkhave, upādāparitassanā hoti.

2Kathañca, bhikkhave, anupādāaparitassanā hoti?

Idha, bhikkhave, sutavā ariyasāvako rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

vedanāṁ netaṁ mama …

saññaṁ netaṁ mama …

saṅkhāre netaṁ mama …

viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

Evaṁ kho, bhikkhave, anupādāaparitassanā hotī"ti.

Aṭṭhamaṁ.