1At Sāvatthī. "Bhikkhus, form is impermanent. What is impermanent is suffering. sn.iii.45 What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging. [n.58] Spk: Seeing with correct wisdom (sammappaññāya) is the wisdom of the path together with insight. The mind becomes dispassionate (virajjati) at the moment of the path, and is liberated (vimuccati) at the moment of the fruit.

"Feeling is impermanent … . Perception is impermanent … . Volitional formations are impermanent … . Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging.

"If, bhikkhus, a bhikkhu's mind has become dispassionate towards the form element, it is liberated from the taints by nonclinging. If his mind has become dispassionate towards the feeling element … towards the perception element … towards the volitional formations element … towards the consciousness element, it is liberated from the taints by nonclinging.

"By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. 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.’" [n.59] Spk: It is steady (ṭhitaṁ) because there is no further work to be done; and content (santussitaṁ) because what was to be attained has been attained. It is noteworthy that the passage makes an unexpected transition from impersonal neuter nominatives (describing the bhikkhu's mind, cittaṁ) to verbs that imply a personal subject (na paritassati, parinibbāyati, pajānāti).

1Sāvatthinidānaṁ. "Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.

Vedanā aniccā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.

Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi, vedanādhātuyā … pe … saññādhātuyā … saṅkhāradhātuyā … viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi.

Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti.

Tatiyaṁ.