Upāyikā 2.071 (UP2.071)

The narrative introduction is Sāvatthī.

“Monks, whatever the causes and whatever the conditions for the arising of bodily form(s), these are just impermanent. How could bodily form(s) that have come into being in dependence upon impermanent causes and conditions themselves be permanent? Whatever the causes and whatever the conditions for the arising of feeling, perception, formations and consciousness, these are just impermanent. How could consciousness that has come into being in dependence upon impermanent causes and conditions be permanent?

“Monks, bodily form, feeling, perception, formations and consciousness are impermanent. Whatever is impermanent, that is dukkha. What is impermanent, that is dukkha. What is dukkha, that is not-self. What is not-self should be seen with right wisdom as ‘this is not me, this cannot be grasped as mine, this cannot be grasped as my own self.’

“Monks, a learned noble disciple who contemplate in this way will become disenchanted with regard to bodily form(s), and will likewise become disenchanted with regard to feeling, perception, formations and consciousness. When he has become disenchanted, he will be free from desire. When he is free from desire, he will be liberated. When he is liberated, knowledge and vision of complete liberation arise, namely that ‘Birth for me has been exhausted. The holy life has been fulfilled. What had to be done has been done. Existence other than the present one shall not be known by me.’” Thus it was said.

Translated by Sāmaṇerī Dhammadinnā. Originally published in ‘A Translation of the Quotations in Śamathadeva’s Abhidharmakośopāyikā-ṭīkā Parallel to the Chinese Saṁyukta-āgama Discourses 8, 9, 11, 12, 17 and 28’. Dharma Drum Journal of Buddhist Studies, no. 11, pp. 63–96 (2012). New Taipei City: Dharma Drum Buddhist College.

Prepared for SuttaCentral by Bhikkhu Sujato.