At Sāvatthī. Sāvatthiyaṁ viharati.

“Mendicants, an unlearned ordinary person might become disillusioned, dispassionate, and freed from this body made up of the four principal states. “Assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. Why is that? Taṁ kissa hetu? This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest. Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. That’s why an unlearned ordinary person might become disillusioned, dispassionate, and freed from it. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. But an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’. Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. Why is that? Taṁ kissa hetu? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ: ‘This is mine, I am this, this is my self.’ ‘etaṁ mama, esohamasmi, eso me attā’ti. That’s why an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from it. Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

But an unlearned ordinary person would be better off taking this body made up of the four principal states to be their self, rather than the mind. Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ. Why is that? Taṁ kissa hetu? This body made up of the four principal states is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer. Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night. Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.

In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti: ‘When this exists, this comes to be; due to the arising of this, this arises. ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.’ imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti. Pleasant feeling arises dependent on a contact to be experienced as pleasant. Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhavedanā. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. Painful feeling arises dependent on a contact to be experienced as painful. Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhavedanā. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. Neutral feeling arises dependent on a contact to be experienced as neutral. Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhavedanā. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati …pe… Painful feeling … dukkhavedaniyaṁ phassaṁ paṭicca … Neutral feeling arises dependent on a contact to be experienced as neutral. adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

Seeing this, a learned noble disciple grows disillusioned with contact, feeling, perception, choices, and consciousness. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

Dutiyaṁ.