22.123. Vị Có Nghe

Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye.

Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā …pe… etadavoca:

“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.

Katame pañca?

Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.

Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.

“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe…

anāgāmiphalaṁ …pe…

arahattaphalaṁ sacchikareyyā”ti.

“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?

“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.

Natthi, khvāvuso, arahato uttari karaṇīyaṁ, katassa vā paticayo;

api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.

Ekādasamaṁ.

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana.

Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, bowed, sat down to one side, and said:

“Reverend Sāriputta, what things should a learned mendicant rationally apply the mind to?”

“A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self.

What five?

That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.

A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self.

It’s possible that a learned mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”

“But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?”

“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.

It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” …

“It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.” …

“It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of perfection.”

“But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?”

“Reverend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.

A perfected one has nothing more to do, and nothing that needs improvement.

Still, these things, when developed and cultivated, lead to blissful meditation in this life, and also to mindfulness and situational awareness.”