1At Sāvatthī. "Bhikkhus, suppose there was a mountain river sweeping downwards, flowing into the distance with a swift current. If on either bank of the river kasa grass or kusa grass were to grow, it would overhang it; if rushes, reeds, or trees were to grow, they would overhang it. If a man being carried along by the current should grasp the kasa grass, it would break off and he would thereby meet with calamity and disaster; if he should grasp the kusa grass, it would break off and he would thereby meet with calamity and disaster; if he should grasp the rushes, reeds, or trees, sn.iii.138 they would break off and he would thereby meet with calamity and disaster.

"So too, bhikkhus, the uninstructed worldling … regards form as self, or self as possessing form, or form as in self, or self as in form. That form of his disintegrates and he thereby meets with calamity and disaster. 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. That consciousness of his disintegrates and he thereby meets with calamity and disaster.

"What do you think, bhikkhus, is form permanent or impermanent?"
"Impermanent, venerable sir."
"Is feeling permanent or impermanent? … Is perception permanent or impermanent? … Are volitional formations permanent or impermanent? … Is consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?"
"No, venerable sir."

"Therefore any kind of form, feeling, perception, volitional formations, or consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near – all of these should be seen as they really are with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

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.’

1Sāvatthinidānaṁ. "Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṁ ajjholambeyyuṁ; kusā cepi jātā assu, te naṁ ajjholambeyyuṁ; pabbajā cepi jātā assu, te naṁ ajjholambeyyuṁ; bīraṇā cepi jātā assu, te naṁ ajjholambeyyuṁ; rukkhā cepi jātā assu, te naṁ ajjholambeyyuṁ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya.

Evameva kho, 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 palujjati. So tatonidānaṁ anayabyasanaṁ āpajjati. vedanāṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ palujjati. So tatonidānaṁ anayabyasanaṁ āpajjati.

Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante". … pe … "Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante".

"Tasmātiha … pe …

evaṁ passaṁ … pe …

…nāparaṁ itthattāyāti pajānātī"ti.

Paṭhamaṁ.