Anxiety Because of GraspingUpādāparitassanāsutta

At Sāvatthī.Sāvatthinidānaṁ.

“Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety.“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Listen and apply your mind well, I will speak.”Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied.“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this:Bhagavā etadavoca:

“And how does grasping lead to anxiety?“Kathañca, bhikkhave, upādāparitassanā hoti? It’s when 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.Idha, bhikkhave, 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. But that form of theirs decays and perishes,Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. and consciousness latches on to the perishing of form.Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles.Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. So they become frightened, worried, concerned, and anxious because of grasping.Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

They regard feeling as self …Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ.

They regard perception as self …Saññaṁ attato samanupassati …pe…

They regard choices as self …saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ.

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. But that consciousness of theirs decays and perishes,Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. and consciousness latches on to the perishing of consciousness.Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles.Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. So they become frightened, worried, concerned, and anxious because of grasping.Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. That’s how grasping leads to anxiety.Evaṁ kho, bhikkhave, upādāparitassanā hoti.

And how does not grasping lead to freedom from anxiety?Kathañca, bhikkhave, anupādāaparitassanā hoti? It’s when 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.Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido 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 vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. When that form of theirs decays and perishes,Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. consciousness doesn’t latch on to the perishing of form.Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind.Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. So they don’t become frightened, worried, concerned, or anxious because of grasping.Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

They don’t regard feeling as self …Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ.

They don’t regard perception as self …Na saññaṁ …pe… na saṅkhāre attato samanupassati,

They don’t regard choices as self …na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ.

They don’t regard consciousness as self …Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ …pe… When that consciousness of theirs decays and perishes,tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. consciousness doesn’t latch on to the perishing of consciousness.Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind.Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. So they don’t become frightened, worried, concerned, or anxious because of grasping.Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. That’s how not grasping leads to freedom from anxiety.”Evaṁ kho, bhikkhave, anupādā aparitassanaṁ hotī”ti.