Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Now at that time a pernicious view had arisen like this in a monk named Ariṭṭha who had formerly been a vulture-trainer: “In so far as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.”

Several monks heard: “A pernicious view has arisen to the monk named Ariṭṭha, who was formerly a vulture-trainer, like this: ‘In so far as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.’” Then these monks approached the monk Ariṭṭha, who had formerly been a vulture-trainer; having approached, they spoke thus to the monk Ariṭṭha, who had formerly been a vulture-trainer:

“Is it true, as is said, reverend Ariṭṭha, that a pernicious view has arisen in you, like this: ‘In so far as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all’?”

“Undoubtedly, your reverences, as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.”

Then these monks, anxious to dissuade the monk Ariṭṭha who had formerly been a vulture-trainer from that pernicious view, questioned him, cross-questioned him, and pressed for the reasons, and said:

“Do not speak thus, reverend Ariṭṭha, do not misrepresent the Lord; misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus. For, in many a figure, reverend Ariṭṭha, are things called stumbling-blocks by the Lord, and in following these there is a veritable stumbling-block.

Sense-pleasures are said by the Lord to be of little satisfaction, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a skeleton, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a lump of meat, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a torch of dry grass, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a pit of glowing embers, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a dream, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to something borrowed, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to the fruits of a tree, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a slaughterhouse, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to an impaling stake, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a snake's head, of much pain, of much tribulation, wherein is more peril.”

Yet the monk Ariṭṭha who had formerly been a vulture-trainer even while being questioned, cross-questioned and pressed for his reasons by these monks, expressed that pernicious view as before, obstinately holding and adhering to it:

“Undoubtedly, your reverences, as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.”

Since these monks were unable to dissuade the monk Ariṭṭha who had formerly been a vulture-trainer from that pernicious view, then these monks approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. While they were sitting down at a respectful distance, these monks spoke thus to the Lord:

“Lord, a pernicious view like this arose in the monk called Ariṭṭha who had formerly been a vulture-trainer: ‘In so far as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.’ And we heard, Lord, that a pernicious view like this had arisen in the monk called Ariṭṭha who had formerly been a vulture-trainer: ‘In so far as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.’

Then we, Lord, approached the monk Ariṭṭha who had formerly been a vulture-trainer; having approached, we spoke thus to the monk Ariṭṭha who had formerly been a vulture-trainer:

“Is it true, as is said, reverend Ariṭṭha, that a pernicious view has arisen in you like this:

‘In so far as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all’?”

When this had been said, Lord, the monk Ariṭṭha, who had formerly been a vulture-trainer, spoke thus to us:

“Undoubtedly, your reverences, as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.”

Then we, Lord, anxious to dissuade the monk Ariṭṭha, who had formerly been a vulture-trainer, from that pernicious view, questioned him, cross-questioned him, pressed him for reasons, and said:

“Do not speak thus, reverend Ariṭṭha, do not misrepresent the Lord; misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus. For in many a figure, reverend Ariṭṭha, are things called stumbling-blocks by the Lord, and in following these there is a veritable stumbling-block.

Sense-pleasures are said by the Lord to be of little satisfaction, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a skeleton, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a lump of meat, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a torch of dry grass, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a pit of glowing embers, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a dream, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to something borrowed, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to the fruits of a tree, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a slaughterhouse, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to an impaling stake, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a snake's head, of much pain, of much tribulation, wherein is more peril.”

Yet, Lord, the monk Ariṭṭha who had formerly been a vulture-trainer, even while being questioned, cross-questioned and pressed for his reasons by us, expressed that pernicious view as before, obstinately holding and adhering to it:

“Undoubtedly, your reverences, as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.”

Since we, Lord, were unable to dissuade the monk Ariṭṭha who had formerly been a vulture-trainer from that pernicious view, we are therefore telling this matter to the Lord.”

Then the Lord addressed a certain monk, saying:

“Come you, monk, summon the monk Ariṭṭha who had formerly been a vulture-trainer in my name, saying:

‘The Lord is summoning you, Ariṭṭha.’”

“Very well, Lord,” and this monk, having answered the Lord in assent, approached the monk Ariṭṭha who had formerly been a vulture-trainer, and having approached, spoke thus to the monk Ariṭṭha who had formerly been a vulture-trainer:

“The Lord is summoning you, reverend Ariṭṭha.”

“Very well, your reverence,” and the monk Ariṭṭha who had formerly been a vulture-trainer, having answered this monk in assent, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.

As the monk Ariṭṭha who had formerly been a vulture-trainer was sitting down at a respectful distance, the Lord spoke thus to him:

“Is it true, as is said, that in you, Ariṭṭha, a pernicious view arose like this:

‘In so far as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all’?”

“Undoubtedly, Lord, as I understand Dhamma taught by the Lord, it is that in following those things called stumbling-blocks by the Lord, there is no stumbling-block at all.”

“To whom then do you, foolish man, understand that Dhamma was taught thus by me? Have not things that are tumbling-blocks been spoken of by me in many a figure, and in following these is there not a veritable stumbling-block?

Sense-pleasures are said by me to be of little satisfaction, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a skeleton, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a lump of meat, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a torch of dry grass, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a pit of glowing embers, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a dream, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to something borrowed, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to the fruits of a tree, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a slaughterhouse, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to an impaling stake, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a snake's head, of much pain, of much tribulation, wherein is more peril.

And yet you, foolish man, not only misrepresent me because of your own wrong grasp, but also injure yourself and give rise to much demerit which will be for a long time, foolish man, for your woe and sorrow.”

Then the Lord addressed the monks, saying:

“What do you think about this, monks?

Has the monk Ariṭṭha who was formerly a vulture-trainer even a glimmering of this Dhamma and Discipline?”

“How could this be, Lord? It is not so, Lord.”

When this had been said, the monk Ariṭṭha who had formerly been a vulture-trainer sat down silent, ashamed, his shoulders drooped, his head lowered, brooding, speechless. Then the Lord, understanding why the monk Ariṭṭha who had formerly been a vulture-trainer was silent, ashamed, his shoulders drooped, his head lowered, brooding, speechless, spoke thus to the monk Ariṭṭha who had formerly been a vulture-trainer:

“You, foolish man, will be known through this pernicious view of your own, for I will now interrogate the monks.”

Then the Lord addressed the monks, saying:

“Do you too, monks, understand that Dhamma was taught by me thus, so that the monk Ariṭṭha who had formerly been a vulture-trainer not only misrepresents me because of his own wrong grasp, but is also injuring himself and giving rise to much demerit?”

“No, Lord. For, Lord, in many a figure are things that are stumbling-blocks spoken of to us by the Lord, and in following these there is a veritable stumbling-block.

Sense-pleasures are said by the Lord to be of little satisfaction, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a skeleton, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a lump of meat, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a torch of dry grass, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a pit of glowing embers, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a dream, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to something borrowed, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to the fruits of a tree, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a slaughterhouse, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to an impaling stake, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by the Lord to a snake's head, of much pain, of much tribulation, wherein is more peril.”

“It is good, monks, it is good that you, monks, have thus understood Dhamma taught by me. For in many a figure have things that are stumbling-blocks been spoken of by me to you, monks, and in following these there is a veritable stumbling-block.

Sense-pleasures are said by me to be of little satisfaction, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a skeleton, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a lump of meat, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a torch of dry grass, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a pit of glowing embers, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a dream, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to something borrowed, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to the fruits of a tree, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a slaughterhouse, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to an impaling stake, of much pain, of much tribulation, wherein is more peril.

Sense-pleasures are likened by me to a snake's head, of much pain, of much tribulation, wherein is more peril.

But when this monk Ariṭṭha who had formerly been a vulture-trainer not only misrepresents me, but also injures himself and gives rise to much demerit, this will be for a long time for the woe and sorrow of this foolish man. Indeed, monks, this situation does not occur when one could follow sense-pleasures apart from sense-pleasures themselves, apart from perceptions of sense-pleasures, apart from thoughts of sense-pleasures.

Herein, monks, some foolish men master Dhamma: the Discourses in prose, in prose and verse, the Expositions, the Verses, the Uplifting Verses, the ‘As it was Saids,’ the Birth Stories, the Wonders, the Miscellanies. These, having mastered that Dhamma, do not test the meaning of these things by intuitive wisdom; and these things whose meaning is untested by intuitive wisdom do not become clear; they master this Dhamma simply for the advantage of reproaching others and for the advantage of gossiping, and they do not arrive at that goal for the sake of which they mastered Dhamma. These things, badly grasped by them conduce for a long time to their woe and sorrow. What is the reason for this? Monks, it is because of a wrong grasp of things.

Monks, it is like a man walking about aiming after a water-snake, searching for a water-snake, looking about for a water-snake. He might see a large water-snake, and he might take hold of it by a coil or by its tail; the water-snake, having rounded on him, might bite him on his hand or arm or on another part of his body; from this cause he might come to dying or to pain like unto dying. What is the reason for this? Monks, it is because of his wrong grasp of the water-snake.

Even so, monks, do some foolish men here master Dhamma: the Discourses in prose, in prose and verse, the Expositions, the Verses, the Uplifting Verses, the ‘As it was Saids,’ the Birth Stories, the Wonders, the Miscellanies. These, having mastered that Dhamma, do not test the meaning of these things by intuitive wisdom; and these things whose meaning is untested by intuitive wisdom do not become clear; they master this Dhamma simply for the advantage of reproaching others and for the advantage of gossiping, and they do not arrive at that goal for the sake of which they mastered Dhamma. These things, badly grasped by them conduce for a long time to their woe and sorrow. What is the reason for this? Monks, it is because of a wrong grasp of things.

In this case, monks, some young men of family master Dhamma; the discourses in prose, in prose and verse, the Expositions, the Verses, the Uplifting Verses, the ‘As it was Saids,’ the Birth Stories, the Wonders, the Miscellanies. These, having mastered that Dhamma, test the meaning of these things by intuitive wisdom; and these things whose meaning is tested by intuitive wisdom become clear to them. They master Dhamma neither for the advantage of reproaching others nor for the advantage of gossiping, and they arrive at the goal for the sake of which they mastered Dhamma. These things, being well grasped by them, conduce for a long time to their welfare and happiness. What is the reason for this? It is, monks, because of a right grasp of things.

Monks, it is like a man walking about aiming after a water-snake, searching for a water-snake, looking about for a water-snake. He might see a large water-snake, and he might hold it back skilfully with a forked stick; having held it back skilfully with a forked stick, he might grasp it properly by the neck. However that water-snake, monks, might wind its coils round that man's hand or arm or round another part of his body, he would not come to dying or to pain like unto dying. What is the reason for this? Monks, it is because of his right grasp of the water-snake.

In this case, monks, some young men of family master Dhamma; the discourses in prose, in prose and verse, the Expositions, the Verses, the Uplifting Verses, the ‘As it was Saids,’ the Birth Stories, the Wonders, the Miscellanies. These, having mastered that Dhamma, test the meaning of these things by intuitive wisdom; and these things whose meaning is tested by intuitive wisdom become clear to them. They master Dhamma neither for the advantage of reproaching others nor for the advantage of gossiping, and they arrive at the goal for the sake of which they mastered Dhamma. These things, being well grasped by them, conduce for a long time to their welfare and happiness. What is the reason for this? It is, monks, because of a right grasp of things.

Wherefore, monks, understand the meaning of what I have said, then learn it. But in case you do not understand the meaning of what I have said, I should be questioned about it by you, or else those who are experienced monks.

Monks, I will teach you Dhamma—the Parable of the Raft—for crossing over, not for retaining. Listen to it, pay careful attention, and I will speak.”

“Yes, Lord,” these monks answered the Lord in assent.

“Monks, as a man going along a highway might see a great stretch of water, the hither bank dangerous and frightening, the further bank secure, not frightening, but if there were not a boat for crossing by or a bridge across for going from the not-beyond to the beyond, this might occur to him:

‘This is a great stretch of water, the hither bank dangerous and frightening, the further bank secure and not frightening, but there is not a boat for crossing by or a bridge across for going from the not-beyond to the beyond. Suppose that I, having collected grass, sticks, branches and foliage, and having tied a raft, depending on that raft, and striving with hands and feet, should cross over safely to the beyond?’

Then, monks, that man, having collected grass, sticks, branches and foliage, having tied a raft, depending on that raft and striving with his hands and feet, might cross over safely to the beyond. To him, crossed over, gone beyond, this might occur:

‘Now, this raft has been very useful to me. I, depending on this raft, and striving with my hands and feet, crossed over safely to the beyond. Suppose now that I, having put this raft on my head, or having lifted it on to my shoulder, should proceed as I desire?’

What do you think about this, monks? If that man does this, is he doing what should be done with that raft?”

“No, Lord.”

“What should that man do, monks, in order to do what should be done with that raft? In this case, monks, it might occur to that man who has crossed over, gone beyond:

‘Now, this raft has been very useful to me. Depending on this raft and striving with my hands and feet, I have crossed over safely to the beyond. Suppose now that I, having beached this raft on dry ground or having submerged it under the water, should proceed as I desire?’

In doing this, monks, that man would be doing what should be done with that raft. Even so, monks, is the Parable of the Raft Dhamma taught by me for crossing over, not for retaining. You, monks, by understanding the Parable of the Raft, should get rid even of (right) mental objects, all the more of wrong ones.

Monks, there are these six views with causal relations. What are the six? In this connection, monks, an uninstructed average person, taking no count of the pure ones, unskilled in the Dhamma of the pure ones, untrained in the Dhamma of the pure ones, taking no count of the true men, unskilled in the Dhamma of the true men, untrained in the Dhamma of the true men,

regards material shape as: ‘This is mine, this am I, this is my self.’

He regards feeling as: ‘This is mine, this am I, this is my self.’

He regards perception as: ‘This is mine, this am I, this is my self.’

He regards the habitual tendencies as: ‘These are mine, this am I, this is my self.’

He regards consciousness as: ‘This is mine, this am I, this is my self.’

And also he regards whatever is seen, heard, sensed, cognised, reached, looked for, pondered by the mind as: ‘This is mine, this am I, this is my self.’

Also whatever view with causal relation says: ‘This the world, this the self; after dying, I will become permanent, lasting, eternal, not liable to change, I will stand fast like unto the eternal.’ He regards this as: ‘This is mine, this am I, this is my self.’

But, monks, an instructed disciple of the pure ones, taking count of the pure ones, skilled in the Dhamma of the pure ones, well trained in the Dhamma of the pure ones, taking count of the true men, skilled in the Dhamma of the true men, well trained in the Dhamma of the true men,

regards material shape as: ‘This is not mine, this am I not, this is not my self;’

He regards feeling as: ‘This is not mine, this am I not, this is not my self;’

He regards perception as: ‘This is not mine, this am I not, this is not my self;’

He regards the habitual tendencies as: ‘These are not mine, this am I not, this is not my self;’

He regards consciousness as: ‘This is not mine, this am I not, this is not my self;’

And also he regards whatever is seen, heard, sensed, cognised, reached, looked for, pondered by the mind as: ‘This is not mine, this am I not, this is not my self;’

Also whatever view with causal relation says: ‘This the world this the self, after dying, I will become permanent, lasting, eternal, not liable to change, I will stand fast like unto the eternal.’ He regards this as: ‘This is not mine, this am I not, this is not my self;’

He, regarding thus that which does not exist, will not be anxious.”

When this had been said, a certain monk spoke thus to the Lord:

“But Lord, might there not be anxiety about something objective that does not exist?”

“There might be, monk,” the Lord said.

“In this case, monk, it occurs to somebody:

‘What was certainly mine is certainly not mine (now); what might certainly be mine, there is certainly no chance of my getting.’

He grieves, mourns, laments, beats his breast, and falls into disillusionment.

Even so, monks, does there come to be anxiety about something objective that does not exist.”

“But might there be, Lord, no anxiety about something objective that does not exist?”

“There might be, monk,” the Lord said.

“In this case, monk, it does not occur to anybody:

‘What was certainly mine is certainly not mine (now); what might certainly be mine, there is certainly no chance of my getting.’

He does not grieve, mourn, lament, he does not beat his breast, he does not fall into disillusionment.

Even so, monk, does there come to be no anxiety about something objective that does not exist.”

“But, Lord, might there be anxiety about something subjective that does not exist?”

“There might be, monk,’ the Lord said.

“In this case, monk, the view occurs to someone:

‘This the world this the self; after dying, I will become permanent, lasting, eternal, not liable to change, I will stand fast like unto the eternal.’

He hears Dhamma as it is being taught by the Tathāgata or by a disciple of the Tathāgata for rooting out all resolve for, bias, tendency and addiction to view and causal relation, for tranquillising all the activities, for casting away all attachment, for the destruction of craving, for dispassion, stopping, nibbāna.

It occurs to him thus:

‘I will surely be annihilated, I will surely be destroyed, I will surely not be.’

He grieves, mourns, laments, beats his breast, and falls into disillusionment.

Thus, monk, there comes to be anxiety about something subjective that does not exist.”

“But, Lord, might there be no anxiety about something subjective that does not exist?”

“There might be, monk,” the Lord said.

“In this case, monk, the view does not occur to anyone:

‘This the world this the self, after dying, I will become permanent, lasting, eternal, not liable to change, I will stand fast like unto the eternal.’

He hears Dhamma as it is being taught by the Tathāgata or by a disciple of the Tathāgata for rooting out all resolve for, bias, tendency and addiction to view and causal relation, for tranquillising all the activities, for casting away all attachment, for the destruction of craving, for dispassion, stopping, nibbāna.

But it does not occur to him thus:

‘I will surely be annihilated, I will surely be destroyed, I will surely not be.’

So he does not grieve, mourn, lament, he does not beat his breast, he does not fall into disillusionment.

Thus, monk, does there come to be no anxiety about something subjective that does not exist.

Monks, could you take hold of some possession, the possession of which would be permanent, lasting, eternal, not liable to change, that would stand fast like unto the eternal? But do you, monks, see that possession the possession of which would be permanent, lasting, eternal, not liable to change, that would stand fast like unto the eternal?”

“No, Lord.”

“Good, monks. Neither do I, monks, see that possession the possession of which is permanent, lasting, eternal, not liable to change, that would stand fast like unto the eternal.

Could you, monks, grasp that grasping of the theory of self, so that by grasping that theory of self, there would not arise grief, suffering, anguish, lamentation, despair? But do you, monks, see that grasping of the theory of self, from the grasping of which theory of self, there would not arise grief, suffering, anguish, lamentation, despair?”

“No, Lord.”

“Good, monks. Neither do I, monks, see that grasping of the theory of self from the grasping of which, there would not arise grief, suffering, anguish, lamentation, despair.

Could you, monks, depend on that dependence on view, depending on which dependence on view, there would not arise grief, suffering, anguish, lamentation, despair? But do you, monks, see that dependence on view, from depending on which dependence on view, there would not arise grief, suffering, anguish, lamentation, despair?”

“No, Lord.”

“Good, monks. Neither do I, monks, see that dependence on view by depending on which dependence on view, there would not arise grief, suffering, anguish, lamentation, despair.

If, monks, there were Self, could it be said: ‘It belongs to my self’?”

“Yes, Lord.”

“Or, monks, if there were what belongs to Self, could it be said: ‘It is my self’?”

“Yes, Lord.”

“But if Self, monks, and what belongs to Self, although actually existing, are incomprehensible, is not the view and the causal relation that: ‘This the world this the self, after dying, I will become permanent, lasting, eternal, not liable to change, I will stand fast like unto the eternal’—is not this, monks, absolute complete folly?”

“Lord, how could it not be absolute complete folly?”

“What do you think about this, monks: Is material shape permanent or impermanent?”

“Impermanent, Lord.”

“But is what is impermanent painful or pleasant?”

“Painful, Lord.”

“But is it fitting to regard that which is impermanent, painful, liable to change, as ‘This is mine, this am I, this is my self’?”

“No, Lord.”

“What do you think about this, monks: Is feeling permanent or impermanent?”

“Impermanent, Lord.”

“But is what is impermanent painful or pleasant?”

“Painful, Lord.”

“But is it fitting to regard that which is impermanent, painful, liable to change, as ‘This is mine, this am I, this is my self’?”

“No, Lord.”

“What do you think about this, monks: Is perception permanent or impermanent?”

“Impermanent, Lord.”

“But is what is impermanent painful or pleasant?”

“Painful, Lord.”

“But is it fitting to regard that which is impermanent, painful, liable to change, as ‘This is mine, this am I, this is my self’?”

“No, Lord.”

“What do you think about this, monks: Are the habitual tendencies permanent or impermanent?

“Impermanent, Lord.”

“But is what is impermanent painful or pleasant?”

“Painful, Lord.”

“But is it fitting to regard that which is impermanent, painful, liable to change, as ‘This is mine, this am I, this is my self’?”

“No, Lord.”

What do you think about this, monks: Is onsciousness permanent or impermanent?”

“Impermanent, Lord.”

“Is that which is impermanent painful or pleasant?”

“Painful, Lord.”

“But is it fitting to regard that which is impermanent, painful, liable to change, as ‘This is mine, this am I, this is my self’?”

“No, Lord.”

“Wherefore, monks, whatever is material shape, past, future, present, subjective or objective, gross or subtle, mean or excellent, whether it is far or near—all material shape should be seen thus by perfect intuitive wisdom as it really is: This is not mine, this am I not, this is not my self.

Whatever is feeling, past, future, present, subjective or objective, gross or subtle, mean or excellent, whether it is far or near—all material shape should be seen thus by perfect intuitive wisdom as it really is: This is not mine, this am I not, this is not my self.

Whatever is perception, past, future, present, subjective or objective, gross or subtle, mean or excellent, whether it is far or near—all material shape should be seen thus by perfect intuitive wisdom as it really is: This is not mine, this am I not, this is not my self.

Whatever are the habitual tendencies, past, future, present, subjective or objective, gross or subtle, mean or excellent, whether it is far or near—all material shape should be seen thus by perfect intuitive wisdom as it really is: This is not mine, this am I not, this is not my self.

Whatever is consciousness, past, future, present, subjective or objective, gross or subtle, mean or excellent, whether it is far or near—all material shape should be seen thus by perfect intuitive wisdom as it really is: This is not mine, this am I not, this is not my self.

Monks, the instructed disciple of the pure ones, seeing thus, disregards material shape, disregards feeling, disregards perception, disregards the habitual tendencies, disregards consciousness; disregarding, he is dispassionate; through dispassion he is freed; in freedom the knowledge comes to be that he is freed, and he comprehends: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such.

Monks, such a monk is said to have lifted the barrier, and he is said to have filled the moat, and he is said to have pulled up the pillar, and he is said to have withdrawn the bolts, and he is said to be a pure one, the flag laid low, the burden dropped, without fetters.

And how, monks, has a monk lifted the barrier? In this connection, monks, ignorance is got rid of by the monk, cut down to the roots, made like a palm-tree stump, made so that it can come to no future existence, not liable to rise again. In this way, monks, a monk comes to be one who has lifted the barrier.

And how, monks, does a monk come to be one who has filled the moat? In this connection, monks, again-becoming, faring on in births come to be got rid of by a monk, cut down to the roots, made like a palm-tree stump, made so that they can come to no future existence, not liable to rise again. In this way, monks, a monk comes to be one who has filled the moat.

And how, monks, does a monk come to be one who has pulled up the pillar? In this connection, monks, craving comes to be got rid of by a monk, cut down to the roots, made like a palm-tree stump, made so that they can come to no future existence, not liable to rise again. In this way, monks, is a monk one who has pulled up the pillar.

And how, monks, does a monk come to be one who has withdrawn the bolts? In this connection, monks, the five fetters binding to the lower (shore) come to be got rid of by a monk, cut down to the roots, made like a palm-tree stump, made so that they can come to no future existence, not liable to rise again. In this way, monks, does a monk come to be one who has withdrawn the bolts.

And how, monks, does a monk come to be a pure one, the flag laid low, the burden dropped, without fetters? In this connection, monks, the conceit ‘I am’ comes to be got rid of by the monk, cut down to the roots, made like a palm-tree stump, made so that they can come to no future existence, not liable to rise again. In this way, monks, a monk comes to be a pure one, the flag laid low, the burden dropped, without fetters.

Monks, when a monk's mind is freed thus, the devas—those with Inda, those with Brahmā, those with Pajāpati, do not succeed in their search if they think: ‘This is the discriminative consciousness attached to a Tathāgata.’ What is the reason for this? I, monks, say here and now that a Tathāgata is untraceable.

Although I, monks, am one who speaks thus, who points out thus, there are some recluses and brahmans who misrepresent me untruly, vainly, falsely, not in accordance with fact, saying: ‘The recluse Gotama is a nihilist, he lays down the cutting off, the destruction, the disappearance of the existent entity. But as this, monks, is just what I am not, as this is just what I do not say, therefore these worthy recluses and brahmans misrepresent me untruly, vainly, falsely, and not in accordance with fact when they say: ‘The recluse Gotama is a nihihst, he lays down the cutting off, the destruction, the disappearance of the existent entity.’

Formerly I, monks, as well as now, lay down simply anguish and the stopping of anguish. If, in regard to this, monks, others revile, abuse, annoy the Tathāgata, there is in the Tathāgata no resentment, no distress, no dissatisfaction of mind concerning them. If, in regard to this, monks, others revere, esteem, respect and honour the Tathāgata, there is in the Tathāgata no joy, no gladness, no elation of mind concerning them. If, in regard to this, monks, others revere, esteem, respect and honour the Tathāgata, it occurs to the Tathāgata, monks, concerning them: ‘This that was formerly thoroughly known, such kind of duties are to be done by me to it.’

Wherefore, monks, even if others should revile, abuse, annoy you, there should be in you no resentment, distress, dissatisfaction of mind concerning them. And wherefore, monks, even if others should revere, esteem, respect, honour you, there should not be in you joy, gladness, elation of mind concerning them. And wherefore, monks, even if others should revere, esteem, respect, honour you, it should occur to you: ‘This that was formerly thoroughly known, such kind of duties are to be done by us to it.’

Wherefore, monks, what is not yours, put it away. Putting it away will be for a long time for your welfare and happiness. And what, monks, is not yours? Material shape, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness. Feeling, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness. Perception, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness. The habitual tendencies, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness. Consciousness, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness.

What do you think about this, monks? If a person were to gather or burn or do as he pleases with the grass, twigs, branches and foliage in this Jeta Grove, would it occur to you: The person is gathering us, he is burning us, he is doing as he pleases with us?”

“No, Lord. What is the reason for this? It is that this, Lord, is not our self nor what belongs to self.”

“Even so, monks, what is not yours, put it away; putting it away will be for a long time for your welfare and happiness. And what, monks, is not yours? Material shape, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness. Feeling, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness. Perception, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness. The habitual tendencies, monks, is not yours; put it away, putting it away will be for a long time for your welfare and happiness. Consciousness, monks, is not yours; put it away, putting it away will be for a long time for yourwelfare and happiness.

Thus, monks, is Dhamma well taught by me, made manifest, opened up, made known, stripped of its swathings. Because Dhamma has been well taught by me thus, made manifest, opened up, made known, stripped of its swathings, those monks who are perfected ones, the cankers destroyed, who have lived the life, done what was to be done, laid down the burden, attained their own goal, the fetter of becoming utterly destroyed, and who are freed by perfect profound knowledge—the track of these cannot be discerned.

Thus, monks, is Dhamma well taught by me, made manifest, opened up, made known, stripped of its swathings. Because Dhamma has been well taught by me thus, made manifest, opened up, made known, stripped of its swathings, those monks in whom the five fetters binding the lower (shore) are got rid of—all these are of spontaneous uprising, they are attainers of utter nibbāna there, not liable to return from that world.

Thus, monks, is Dhamma well taught by me, made manifest, opened up, made known, stripped of its swathings. Because Dhamma has been well taught by me thus, made manifest, opened up, made known, stripped of its swathings, those monks in whom the three fetters are got rid of, in whom attachment, aversion and confusion are reduced, all these are once-returners who, having come back to this world once, will make an end of anguish.

Thus, monks, is Dhamma well taught by me, made manifest, opened up, made known, stripped of its swathings. Because Dhamma has been well taught by me thus, made manifest, opened up, made known, stripped of its swathings, those monks in whom the three fetters are got rid of, all these are stream-attainers who, not liable to the Downfall, are assured, bound for awakening.

Thus, monks, is Dhamma well taught by me, made manifest, opened up, made known, stripped of its swathings. Because Dhamma has been well taught by me thus, made manifest, opened up, made known, stripped of its swathings, all those monks who are striving for Dhamma, striving for faith are bound for awakening.

Thus, monks, is Dhamma well taught by me, made manifest, opened up, made known, stripped of its swathings. Because Dhamma has been well taught by me thus, made manifest, opened up, made known, stripped of its swathings, all those who have enough faith in me, enough affection, are bound for heaven.”

Thus spoke the Lord, delighted, these monks rejoiced in what the Lord had said.

Discourse on the Parable of the Water-snake: The Second