“Mendicants, I will teach you seven places people are reborn, and extinguishment by not grasping. “Satta ca, bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṁ. Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” the mendicants replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“And what are the seven places people are reborn? “katamā ca, bhikkhave, satta purisagatiyo?

Take a mendicant who practices like this: Idha, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, desire to be reborn, and ignorance. Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. With the ending of the five lower fetters they’re extinguished between one life and the next. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be extinguished. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya. In the same way, a mendicant who practices like this … Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. With the ending of the five lower fetters they’re extinguished between one life and the next. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.

Take a mendicant who practices like this: Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. With the ending of the five lower fetters they’re extinguished between one life and the next. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. In the same way, a mendicant who practices like this … Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished between one life and the next. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.

Take a mendicant who practices like this: Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. …’ ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished between one life and the next. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished before landing. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṁ nibbāyeyya. In the same way, a mendicant who practices like this … Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished between one life and the next. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.

Take a mendicant who practices like this: Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. …’ ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished upon landing. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished upon landing. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṁ nibbāyeyya. In the same way, a mendicant who practices like this … Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. …’ ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished upon landing. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti.

Take a mendicant who practices like this: Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. …’ ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished without extra effort. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished due to not being fed. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā anāhārā nibbāyeyya. In the same way, a mendicant who practices like this … Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. …’ ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished without extra effort. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.

Take a mendicant who practices like this: Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. …’ ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished with extra effort. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished due to not being fed. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā anāhārā nibbāyeyya. In the same way, a mendicant who practices like this … Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. …’ ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they’re extinguished with extra effort. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.

Take a mendicant who practices like this: Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs. Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be extinguished due to not being fed. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṁ vā pathantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyeyya. In the same way, a mendicant who practices like this … Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. …’ ‘no cassa no ca me siyā …pe… With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. These are the seven places people are reborn. Imā kho, bhikkhave, satta purisagatiyo.

And what is extinguishment by not grasping? Katamañca, bhikkhave, anupādāparinibbānaṁ? Take a mendicant who practices like this: Idha, bhikkhave, bhikkhu evaṁ paṭipanno hoti: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. Tañca khvassa padaṁ sabbena sabbaṁ sacchikataṁ hoti, tassa sabbena sabbaṁ mānānusayo pahīno hoti, sabbena sabbaṁ bhavarāgānusayo pahīno hoti, sabbena sabbaṁ avijjānusayo pahīno hoti. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. This is called extinguishment by not grasping. Idaṁ vuccati, bhikkhave, anupādāparinibbānaṁ.

These are the seven places people are reborn, and extinguishment by not grasping.” Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbānan”ti.

Dutiyaṁ.