The Related Suttas Collection 22.55

6. Involvement

An Inspired Saying

At Sāvatthī.

There the Buddha expressed this heartfelt sentiment: “‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ A bhikkhu who makes such a resolution can cut off the five lower fetters.”

When he said this, one of the bhikkhus asked the Buddha, “But sir, how can a bhikkhu who makes such a resolution cut off the five lower fetters?”

“Bhikkhu, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.

They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … functioning patterns … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … functioning patterns … consciousness—which is impermanent—as impermanent.

They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … functioning patterns … consciousness—which is suffering—as suffering.

They don’t truly understand form—which is not-self—as not-self. They don’t truly understand feeling … perception … functioning patterns … consciousness—which is not-self—as not-self.

They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … functioning patterns … consciousness—which is conditioned—as conditioned.

They don’t truly understand that form will disappear. They don’t truly understand that feeling … perception … functioning patterns … consciousness will disappear.

But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self … They don’t regard feeling … perception … functioning patterns … consciousness as self.

They truly understand form—which is impermanent—as impermanent. They truly understand feeling … perception … functioning patterns … consciousness—which is impermanent—as impermanent.

They truly understand form … feeling … perception … functioning patterns … consciousness—which is suffering—as suffering.

They truly understand form … feeling … perception … functioning patterns … consciousness—which is not-self—as not-self.

They truly understand form … feeling … perception … functioning patterns … consciousness—which is conditioned—as conditioned.

They truly understand that form will disappear. They truly understand that feeling … perception … functioning patterns … consciousness will disappear.

It’s because of the disappearance of form, feeling, perception, functioning patterns, and consciousness that a bhikkhu who makes such a resolution—‘It might not be, and it might not be mine. It will not be, and it will not be mine’—can cut off the five lower fetters.”

“Sir, a bhikkhu who makes such a resolution can cut off the five lower fetters.

But how are they to know and see in order to end the defilements in the present life?”

“Bhikkhu, an unlearned ordinary person worries about things that aren’t a worry. For an unlearned ordinary person worries: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

A learned noble disciple doesn’t worry about things that aren’t a worry. For a learned noble disciple doesn’t worry: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

Or consciousness would remain involved with feeling …

Or consciousness would remain involved with perception …

Or consciousness would remain involved with functioning patterns, supported by functioning patterns, grounded on functioning patterns. And with a sprinkle of relishing, it would grow, increase, and mature.

Suppose, bhikkhu, you were to say: ‘Apart from form, feeling, perception, and functioning patterns, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

If a bhikkhu has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

If a bhikkhu has given up greed for the feeling element …

perception element …

functioning patterns element …

consciousness element, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.

Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

They understand: ‘Rebirth is ended … there is no return to any state of existence.’

The ending of the defilements is for one who knows and sees this.”