1At Sāvatthī. "Bhikkhus, form is nonself. The cause and condition for the arising of form is also nonself. As form has originated from what is nonself, how could it be self?

"Feeling is nonself. The cause and condition for the arising of feeling is also nonself. As feeling has originated from what is nonself, how could it be self?

Perception is nonself. The cause and condition for the arising of perception is also nonself. As perception has originated from what is nonself, how could it be self?

Volitional formations are nonself. The cause and condition for the arising of volitional formations is also nonself. As volitional formations have originated from what is nonself, how could it be self?

Consciousness is nonself. The cause and condition for the arising of consciousness is also nonself. As consciousness has originated from what is nonself, how could it be self?

Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.

Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’

He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

1Sāvatthinidānaṁ. "Rūpaṁ, bhikkhave, anattā. Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, rūpaṁ kuto attā bhavissati.

Vedanā anattā …

saññā anattā …

saṅkhārā anattā …

Viññāṇaṁ anattā. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, viññāṇaṁ kuto attā bhavissati.

Evaṁ passaṁ … pe … nāparaṁ itthattāyā’ti pajānātī"ti.

Navamaṁ.