At Sāvatthī. Sāvatthinidānaṁ.

“Mendicants, when what exists, because of grasping what and insisting on what, “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa: does someone regard things like this: ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī”ti?

“Our teachings are rooted in the Buddha. …” Bhagavaṁmūlakā no, bhante, dhammā …pe…

“When form exists, because of grasping form and insisting on form … “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa …pe… When consciousness exists, because of grasping consciousness and insisting on consciousness, viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa: someone regards it like this: ‘This is mine, I am this, this is my self.’ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.

What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, Is form permanent or impermanent?” rūpaṁ niccaṁ vā aniccaṁ vā”ti?

“Impermanent, sir.” … “Aniccaṁ, bhante” …pe…

“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?

“No, sir.” “No hetaṁ, bhante”.

“Is feeling … “Vedanā … perception … saññā … choices … saṅkhārā … consciousness permanent or impermanent?” viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

“Impermanent, sir.” … “Aniccaṁ, bhante” …pe…

“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?

“No, sir.” “No hetaṁ, bhante”.

“Seeing this … “Evaṁ passaṁ …pe… They understand: ‘… there is nothing further for this place.’” nāparaṁ itthattāyāti pajānātī”ti.

Dutiyaṁ.