At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Now at that time a mendicant called Yamaka had the following harmful misconception: Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.” “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.

Several mendicants heard about this. Assosuṁ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti. They went to Yamaka and exchanged greetings with him. Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodiṁsu.

When the greetings and polite conversation were over, they sat down to one side and said to him, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ yamakaṁ etadavocuṁ: “Is it really true, Reverend Yamaka, that you have such a harmful misconception: “Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?” ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?

“Yes, reverends, that’s how I understand the Buddha’s teaching.” “Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti.

“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.” “Mā, āvuso yamaka, evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṁ. Na hi bhagavā evaṁ vadeyya: ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti. But even though admonished by those mendicants, Yamaka obstinately stuck to that misconception and insisted on stating it. Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.

When those mendicants were unable to dissuade Yamaka from that misconception, they got up from their seats and went to see Venerable Sāriputta. They told him what had happened, and said, Yato kho te bhikkhū nāsakkhiṁsu āyasmantaṁ yamakaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavocuṁ: “yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’ti. “May Venerable Sāriputta please go to the mendicant Yamaka out of sympathy.” Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. Sāriputta consented with silence. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ yamakaṁ etadavoca:

“Is it really true, Reverend Yamaka, that you have such a harmful misconception: “Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?” ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?

“Yes, reverend, that’s how I understand the Buddha’s teaching.” “Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.

“What do you think, Yamaka? “Taṁ kiṁ maññasi, āvuso yamaka, Is form permanent or impermanent?” rūpaṁ niccaṁ vā aniccaṁ vā”ti?

“Impermanent, reverend.” “Aniccaṁ, āvuso”.

“Is feeling … “Vedanā niccā … perception … saññā … choices … saṅkhārā … consciousness permanent or impermanent?” viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

“Impermanent, reverend.” “Aniccaṁ, āvuso”.

“So you should truly see … “Tasmātiha …pe… Seeing this … evaṁ passaṁ …pe… They understand: ‘… there is nothing further for this place.’ nāparaṁ itthattāyāti pajānāti.

What do you think, Reverend Yamaka? Taṁ kiṁ maññasi, āvuso yamaka, Do you regard the Realized One as form?” rūpaṁ tathāgatoti samanupassasī”ti?

“No, reverend.” “No hetaṁ, āvuso” …

“Do you regard the Realized One as feeling … “vedanaṁ tathāgatoti samanupassasī”ti? “No hetaṁ, āvuso” … perception … “saññaṁ … choices … saṅkhāre … consciousness?” viññāṇaṁ tathāgatoti samanupassasī”ti?

“No, reverend.” “No hetaṁ, āvuso”.

“What do you think, Reverend Yamaka? “Taṁ kiṁ maññasi, āvuso yamaka, Do you regard the Realized One as in form?” rūpasmiṁ tathāgatoti samanupassasī”ti?

“No, reverend.” “No hetaṁ, āvuso”.

“Or do you regard the Realized One as distinct from form?” “Aññatra rūpā tathāgatoti samanupassasī”ti?

“No, reverend.” “No hetaṁ, āvuso”.

“Do you regard the Realized One as in feeling … “Vedanāya … or distinct from feeling … aññatra vedanāya …pe… as in perception … saññāya … or distinct from perception … aññatra saññāya … as in choices … saṅkhāresu … or distinct from choices … aññatra saṅkhārehi … as in consciousness?” viññāṇasmiṁ tathāgatoti samanupassasī”ti?

“No, reverend.” “No hetaṁ, āvuso”.

“Or do you regard the Realized One as distinct from consciousness?” “Aññatra viññāṇā tathāgatoti samanupassasī”ti?

“No, reverend.” “No hetaṁ, āvuso”.

“What do you think, Yamaka? “Taṁ kiṁ maññasi, āvuso yamaka, Do you regard the Realized One as possessing form, feeling, perception, choices, and consciousness?” rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti?

“No, reverend.” “No hetaṁ, āvuso”.

“What do you think, Yamaka? “Taṁ kiṁ maññasi, āvuso yamaka, Do you regard the Realized One as one who is without form, feeling, perception, choices, and consciousness?” ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?

“No, reverend.” “No hetaṁ, āvuso”.

“In that case, Reverend Yamaka, since you don’t actually find the Realized One in this very life, is it cogent to declare: “Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne, kallaṁ nu te taṁ veyyākaraṇaṁ: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’?” ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?

“Reverend Sāriputta, in my ignorance, I used to have that misconception. “Ahu kho me taṁ, āvuso sāriputta, pubbe aviddasuno pāpakaṁ diṭṭhigataṁ; But now that I’ve heard the teaching from Venerable Sāriputta, I’ve given up that misconception, and I’ve comprehended the teaching.” idañca panāyasmato sāriputtassa dhammadesanaṁ sutvā tañceva pāpakaṁ diṭṭhigataṁ pahīnaṁ, dhammo ca me abhisamito”ti.

“Reverend Yamaka, suppose they were to ask you: “Sace taṁ, āvuso yamaka, evaṁ puccheyyuṁ: ‘When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?’ ‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti? How would you answer?” Evaṁ puṭṭho tvaṁ, āvuso yamaka, kinti byākareyyāsī”ti?

“Reverend, if they were to ask this, “Sace maṁ, āvuso, evaṁ puccheyyuṁ: ‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti? I’d answer like this: Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyaṁ: ‘Reverend, form is impermanent. ‘rūpaṁ kho, āvuso, aniccaṁ. What’s impermanent is suffering. Yadaniccaṁ taṁ dukkhaṁ; What’s suffering has ceased and disappeared. yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgataṁ.

Feeling … Vedanā … perception … saññā … choices … saṅkhārā … consciousness is impermanent. viññāṇaṁ aniccaṁ. What’s impermanent is suffering. Yadaniccaṁ taṁ dukkhaṁ; What’s suffering has ceased and disappeared.’ yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgatan’ti. That’s how I’d answer such a question.” Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyan”ti.

“Good, good, Reverend Yamaka! “Sādhu sādhu, āvuso yamaka. Well then, I shall give you a simile to make the meaning even clearer. Tena hāvuso yamaka, upamaṁ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya. Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth, Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; and a bodyguard for protection. so ca ārakkhasampanno. Then along comes a person who wants to harm, injure, and threaten him, and take his life. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo. They’d think: Tassa evamassa: ‘This householder or householder’s son is rich, with a lot of money and great wealth, ‘ayaṁ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; and a bodyguard for protection. so ca ārakkhasampanno; It won’t be easy to take his life by force. nāyaṁ sukaro pasayha jīvitā voropetuṁ. Why don’t I get close to him, then take his life?’ Yannūnāhaṁ anupakhajja jīvitā voropeyyan’ti. So he goes up to that householder or householder’s son and says: So taṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ vadeyya: ‘Sir, I would serve you.’ ‘upaṭṭhaheyyaṁ taṁ, bhante’ti. They would serve that householder or householder’s son. Tamenaṁ so gahapati vā gahapatiputto vā upaṭṭhāpeyya. They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī. The householder or householder’s son would consider them as a friend Tassa so gahapati vā gahapatiputto vā mittatopi naṁ saddaheyya; and companion, suhajjatopi naṁ saddaheyya; and come to trust them. tasmiñca vissāsaṁ āpajjeyya. But when that person realizes that Yadā kho, āvuso, tassa purisassa evamassa: they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife. ‘saṁvissattho kho myāyaṁ gahapati vā gahapatiputto vā’ti, atha naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeyya.

What do you think, Yamaka? Taṁ kiṁ maññasi, āvuso yamaka, When that person went to the householder or householder’s son and offered to yadā hi so puriso amuṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ āha: serve him, weren’t they a killer then, ‘upaṭṭhaheyyaṁ taṁ, bhante’ti, tadāpi so vadhakova. though he didn’t know that Vadhakañca pana santaṁ na aññāsi: this was his killer? ‘vadhako me’ti. And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then, Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova. though he didn’t know that Vadhakañca pana santaṁ na aññāsi: this was his killer? ‘vadhako me’ti. And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then, Yadāpi naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova. though he didn’t know that Vadhakañca pana santaṁ na aññāsi: this was his killer?” ‘vadhako me’”ti.

“Yes, reverend.” “Evamāvuso”ti.

“In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. “Evameva kho, āvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto They regard form as self, self as having form, form in self, or self in form. rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard feeling … Vedanaṁ … perception … saññaṁ … choices … saṅkhāre … They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

They don’t truly understand form—which is impermanent—as impermanent. So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti. They don’t truly understand feeling … Aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti. perception … Aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti. choices … Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti. consciousness—which is impermanent—as impermanent. Aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

They don’t truly understand form—which is suffering—as suffering. Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti. They don’t truly understand feeling … Dukkhaṁ vedanaṁ … perception … dukkhaṁ saññaṁ … choices … dukkhe saṅkhāre … consciousness—which is suffering—as suffering. dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

They don’t truly understand form—which is not-self—as not-self. Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti. They don’t truly understand feeling … Anattaṁ vedanaṁ … perception … anattaṁ saññaṁ … choices … anatte saṅkhāre … consciousness—which is not-self—as not-self. anattaṁ viññāṇaṁ ‘anattaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

They don’t truly understand form—which is conditioned—as conditioned. Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti. They don’t truly understand feeling … Saṅkhataṁ vedanaṁ … perception … saṅkhataṁ saññaṁ … choices … saṅkhate saṅkhāre … consciousness—which is conditioned—as conditioned. saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

They don’t truly understand form—which is a killer—as a killer. Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ nappajānāti. They don’t truly understand feeling … Vadhakaṁ vedanaṁ ‘vadhakā vedanā’ti … perception … vadhakaṁ saññaṁ ‘vadhakā saññā’ti … choices … vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ nappajānāti. consciousness—which is a killer—as a killer. Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

They’re attracted to form, grasp it, and fixate on the thought, ‘my self’. So rūpaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti. They’re attracted to feeling … Vedanaṁ … perception … saññaṁ … choices … saṅkhāre … consciousness, grasp it, and fixate on the thought, ‘my self’. viññāṇaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti. And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering. Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti.

A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. Sutavā ca kho, āvuso, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto They don’t regard form as self, self as having form, form in self, or self in form. na rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ; na attani rūpaṁ, na rūpasmiṁ attānaṁ. They don’t regard feeling … Na vedanaṁ … perception … na saññaṁ … choices … na saṅkhāre … consciousness as self, self as having consciousness, na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ attānaṁ; consciousness in self, or self in consciousness. na attani viññāṇaṁ, na viññāṇasmiṁ attānaṁ.

They truly understand form—which is impermanent—as impermanent. So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. They truly understand feeling … Aniccaṁ vedanaṁ … perception … aniccaṁ saññaṁ … choices … anicce saṅkhāre … consciousness—which is impermanent—as impermanent. aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

They truly understand form—which is suffering—as suffering. Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ pajānāti. They truly understand feeling … Dukkhaṁ vedanaṁ … perception … dukkhaṁ saññaṁ … choices … dukkhe saṅkhāre … consciousness—which is suffering—as suffering. dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

They truly understand form—which is not-self—as not-self. Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ pajānāti. They truly understand feeling … Anattaṁ vedanaṁ … perception … anattaṁ saññaṁ … choices … anatte saṅkhāre … consciousness—which is not-self—as not-self. anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ pajānāti.

They truly understand form—which is conditioned—as conditioned. Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ pajānāti. They truly understand feeling … Saṅkhataṁ vedanaṁ … perception … saṅkhataṁ saññaṁ … choices … saṅkhate saṅkhāre … consciousness—which is conditioned—as conditioned. saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.

They truly understand form—which is a killer—as a killer. Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ pajānāti. They truly understand feeling … Vadhakaṁ vedanaṁ … perception … vadhakaṁ saññaṁ … choices … vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ pajānāti. consciousness—which is a killer—as a killer. Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

Not being attracted to form, they don’t grasp it, and fixate on the thought, ‘my self’. So rūpaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti. Not being attracted to feeling … Vedanaṁ … perception … saññaṁ … choices … saṅkhāre … consciousness, they don't grasp it, and fixate on the thought, ‘my self’. viññāṇaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti. And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.” Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti.

“Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. “Evametaṁ, āvuso sāriputta, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā. And after hearing this teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping.” Idañca pana me āyasmato sāriputtassa dhammadesanaṁ sutvā anupādāya āsavehi cittaṁ vimuttan”ti.

Tatiyaṁ.