[865] **"For whom there is nothing owned (kiñcana), thinking 'this is mine,' nor anything as belonging to others"** — **"For whom"**: for the Arahant whose taints (āsava) are destroyed. For whom there is nothing whatsoever pertaining to form, pertaining to feeling (vedanā), pertaining to perception, pertaining to volitional formations, or pertaining to consciousness that is grasped, misapprehended, adhered to, clung to, or resolved upon as "this is mine" or "this belongs to others" — it does not exist, is not found, is not apprehended; it has been abandoned, cut off, stilled, tranquilized, rendered incapable of arising again, burned up by the fire of knowledge (ñāṇa). In this way too, "for whom there is nothing owned, thinking 'this is mine,' nor anything as belonging to others."
For this was said by the Blessed One: "Bhikkhus, this body is not yours, nor does it belong to others. It should be seen, bhikkhus, as old kamma, fashioned and willed, something to be felt. Therein, bhikkhus, the instructed noble disciple attends carefully and thoroughly to dependent origination (paṭiccasamuppāda) itself: 'When this exists, this comes to be; with the arising of this, this arises. When this does not exist, this does not come to be; with the cessation of this, this ceases — that is, with ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness … Such is the origin of this whole mass of suffering (dukkha). But with the remainderless fading away and cessation of that very ignorance comes the cessation of volitional formations … Such is the cessation of this whole mass of suffering.'" In this way too, "for whom there is nothing owned, thinking 'this is mine,' nor anything as belonging to others."
For this was said by the Blessed One:
"Look upon the world as empty, Mogharāja, ever with mindfulness;
having uprooted the view of self (attānudiṭṭhi),
thus one may cross beyond death.
The King of Death does not see
one who looks upon the world thus."
In this way too, "for whom there is nothing owned, thinking 'this is mine,' nor anything as belonging to others."
For this was said by the Blessed One: "What is not yours, bhikkhus, abandon it. When you have abandoned it, that will be for your welfare and happiness for a long time. And what, bhikkhus, is not yours? Form, bhikkhus, is not yours: abandon it. When you have abandoned it, that will be for your welfare and happiness for a long time. Feeling, perception, volitional formations, consciousness are not yours: abandon them. When you have abandoned them, that will be for your welfare and happiness for a long time. What do you think, bhikkhus? If people were to carry off the grass, sticks, branches, and foliage in this Jeta's Grove, or burn them, or do with them as they wish, would it occur to you: 'People are carrying us off, or burning us, or doing with us as they wish'?" — "No, venerable sir." — "For what reason?" — "Because, venerable sir, that is neither our self nor what belongs to our self." — "Even so, bhikkhus, what is not yours, abandon it. When you have abandoned it, that will be for your welfare and happiness for a long time. And what, bhikkhus, is not yours? Form, bhikkhus, is not yours: abandon it. When you have abandoned it, that will be for your welfare and happiness for a long time. Feeling, perception, volitional formations, consciousness are not yours: abandon them. When you have abandoned them, that will be for your welfare and happiness for a long time." In this way too, "for whom there is nothing owned, thinking 'this is mine,' nor anything as belonging to others."
And this too has been spoken:
"For one who sees, as it really is,
the arising of pure dhammas
and the continuity of pure formations,
there is no fear, headman (gāmaṇi).
When with wisdom one sees the world
as equal to grass and wood,
one longs for nothing else whatsoever
apart from non-relinking (appaṭisandhi)."
The bhikkhunī Vajirā said this to Māra the Evil One:
"Why do you insist upon 'a being'? Is this not, Māra, a speculative view of yours?
This is a heap of pure formations; no being is found here.
Just as, with the assemblage of parts, the word 'chariot' comes to be,
so, when the aggregates exist, there is the convention 'a being.'
It is only suffering that comes to be, suffering that stands and passes away;
nothing other than suffering comes to be, nothing other than suffering ceases."
In this way too, "for whom there is nothing owned, thinking 'this is mine,' nor anything as belonging to others."
"Even so, bhikkhus, a bhikkhu investigates form to the full extent of form's range; he investigates feeling, perception, volitional formations, consciousness to the full extent of consciousness's range. As he investigates form to the full extent of form's range, as he investigates feeling, perception, volitional formations, consciousness to the full extent of consciousness's range, whatever there was for him of 'I' or 'mine' or 'I am' — that too no longer exists for him." In this way too, "for whom there is nothing owned, thinking 'this is mine,' nor anything as belonging to others."
The venerable Ānanda said this to the Blessed One: "'Empty is the world, empty is the world,' venerable sir, it is said. In what way, venerable sir, is it said 'empty is the world'?" — "Because, Ānanda, it is empty of self and of what belongs to self, therefore it is said 'empty is the world.' And what, Ānanda, is empty of self and of what belongs to self? The eye, Ānanda, is empty of self and of what belongs to self; forms are empty; eye-consciousness is empty; eye-contact is empty; whatever feeling arises with eye-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant — that too is empty. The ear is empty; sound is empty; the nose is empty; odour is empty; the tongue is empty; tastes are empty; the body is empty; tangibles are empty; the mind is empty; dhammas are empty; mind-consciousness is empty; mind-contact is empty; whatever feeling arises with mind-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant — that too is empty of self and of what belongs to self. Because, Ānanda, it is empty of self and of what belongs to self, therefore it is said 'empty is the world.'" In this way too, "for whom there is nothing owned, thinking 'this is mine,' nor anything as belonging to others."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.