[129] Then a certain bhikkhu had this reflection arise in his mind: "So it seems, sir, that form is not-self, feeling (vedanā) is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. What self, then, will deeds done by what is not-self affect?"
Then the Blessed One, knowing with his own mind the reflection in that bhikkhu's mind (citta), addressed the bhikkhus: "Bhikkhus, it is possible that some misguided man here — unknowing, sunk in ignorance (avijjā), his mind dominated by craving (taṇhā) — might imagine that the Teacher's dispensation is to be outrun, thus: 'So it seems, sir, that form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. What self, then, will deeds done by what is not-self affect?' I shall question you in return. You have been trained by me, bhikkhus, in regard to this and that among the dhammas. What do you think, bhikkhus: is form permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent — is it suffering (dukkha) or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, subject to change — is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir."
"What do you think, bhikkhus: is feeling … perception … volitional formations … is consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent — is it suffering or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, subject to change — is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir."
"Therefore, bhikkhus, whatever form there is — past, future, or present; internal or external; gross or subtle; inferior or superior; whatever is far or near — all form should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self.' Whatever feeling … whatever perception … whatever volitional formations … whatever consciousness there is — past, future, or present; internal or external; gross or subtle; inferior or superior; whatever is far or near — all consciousness should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self.'
"Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion he is liberated; when it is liberated, there is the knowledge (ñāṇa): 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.'"
Thus spoke the Blessed One. Gladdened, those bhikkhus delighted in the Blessed One's utterance. And while this exposition was being spoken, the minds of some sixty bhikkhus were liberated from the taints (āsava) through not clinging.
The Mahāpuṇṇama Sutta, the ninth, is finished.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.