Linked Discourses on the Aggregates

the first fifty

The Chapter on Nakula's Father

SN 22.1 Nakula's Father Nakulapitusutta

So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā's Wood.

Then the householder Nakula's father went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

"Sir, I'm an old man, elderly and senior. I'm advanced in years and have reached the final stage of life. My body is ailing and I'm constantly unwell. I hardly ever get to see the esteemed mendicants. May the Buddha please advise me and instruct me. It will be for my lasting welfare and happiness."

"That's so true, householder! That's so true, householder! For this body is ailing, swaddled in its shell. If anyone dragging around this body claimed to be healthy even for an hour, what is that but foolishness?

So you should train like this: 'Though my body is ailing, my mind will be healthy.' That's how you should train."

And then the householder Nakula's father approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him:

"Householder, your faculties are so very clear, and your complexion is pure and bright. Did you get to hear a Dhamma talk in the Buddha's presence today?"

"What else, sir, could it possibly be? Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk."

"But what kind of ambrosial Dhamma talk has the Buddha anointed you with?"

So Nakula's father told Sāriputta all that had happened, and said, "That's the ambrosial Dhamma talk that the Buddha anointed me with."

"But didn't you feel the need to ask the Buddha the further question: 'Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind'?"

"Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this."

"Well then, householder, listen and apply your mind well, I will speak."

"Yes, sir," replied Nakula's father. Sāriputta said this:

"And how is a person ailing in body and ailing in mind? It's when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They've not seen true persons, and are neither skilled nor trained in the qualities of a true person. They regard form as self, self as having form, form in self, or self in form. They're obsessed with the thought: 'I am form, form is mine!' But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They're obsessed with the thought: 'I am feeling, feeling is mine!' But that feeling of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard perception as self, self as having perception, perception in self, or self in perception. They're obsessed with the thought: 'I am perception, perception is mine!' But that perception of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard choices as self, self as having choices, choices in self, or self in choices. They're obsessed with the thought: 'I am choices, choices are mine!' But those choices of theirs decay and perish, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They're obsessed with the thought: 'I am consciousness, consciousness is mine!' But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

That's how a person is ailing in body and ailing in mind.

And how is a person ailing in body and healthy in mind? 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. They don't regard form as self, self as having form, form in self, or self in form. They're not obsessed with the thought: 'I am form, form is mine!' So when that form of theirs decays and perishes, it doesn't give rise to sorrow, lamentation, pain, sadness, and distress.

They don't regard feeling as self, self as having feeling, feeling in self, or self in feeling. They're not obsessed with the thought: 'I am feeling, feeling is mine!' So when that feeling of theirs decays and perishes, it doesn't give rise to sorrow, lamentation, pain, sadness, and distress.

They don't regard perception as self, self as having perception, perception in self, or self in perception. They're not obsessed with the thought: 'I am perception, perception is mine!' So when that perception of theirs decays and perishes, it doesn't give rise to sorrow, lamentation, pain, sadness, and distress.

They don't regard choices as self, self as having choices, choices in self, or self in choices. They're not obsessed with the thought: 'I am choices, choices are mine!' So when those choices of theirs decay and perish, it doesn't give rise to sorrow, lamentation, pain, sadness, and distress.

They don't regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They're not obsessed with the thought: 'I am consciousness, consciousness is mine!' So when that consciousness of theirs decays and perishes, it doesn't give rise to sorrow, lamentation, pain, sadness, and distress.

That's how a person is ailing in body and healthy in mind."

That's what Venerable Sāriputta said. Satisfied, Nakula's father approved what Sāriputta said.

SN 22.2 At Devadaha Devadahasutta

So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha.

Then several mendicants who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, we wish to go to a western land to take up residence there."

"But mendicants, have you taken leave of Sāriputta?"

"No, sir, we haven't."

"You should take leave of Sāriputta. He's astute, and supports his spiritual companions, the mendicants."

"Yes, sir," they replied.

Now at that time Venerable Sāriputta was sitting not far from the Buddha in a clump of golden shower trees. And then those mendicants approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side and said to him, "Reverend Sāriputta, we wish to go to a western land to take up residence there. We have taken leave of the Teacher."

"Reverends, there are those who question a mendicant who has gone abroad---astute aristocrats, brahmins, householders, and ascetics---for astute people are inquisitive: 'But what does the venerables' Teacher teach? What does he explain?' I trust the venerables have properly heard, learned, applied the mind, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuttal and criticism."

"Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this."

"Well then, reverends, listen and apply your mind well, I will speak."

"Yes, reverend," they replied. Sāriputta said this:

"Reverends, there are those who question a mendicant who has gone abroad---astute aristocrats, brahmins, householders, and ascetics---for astute people are inquisitive: 'But what does the venerables' Teacher teach? What does he explain?' When questioned like this, reverends, you should answer: 'Reverend, our Teacher explained the removal of desire and lust.'

When you answer like this, such astute people may inquire further: 'But regarding what does the venerables' teacher explain the removal of desire and lust?' When questioned like this, reverends, you should answer: 'Our teacher explains the removal of desire and lust for form, feeling, perception, choices, and consciousness.'

When you answer like this, such astute people may inquire further: 'But what drawback has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?' When questioned like this, reverends, you should answer: 'If you're not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. If you're not free of greed, desire, fondness, thirst, passion, and craving for feeling ... perception ... choices ... consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.'

When you answer like this, such astute people may inquire further: 'But what benefit has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?' When questioned like this, reverends, you should answer: 'If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn't give rise to sorrow, lamentation, pain, sadness, and distress. If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling ... perception ... choices ... consciousness, when that consciousness decays and perishes it doesn't give rise to sorrow, lamentation, pain, sadness, and distress. This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.'

If those who acquired and kept unskillful qualities were to live happily in the present life, free of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities. But since those who acquire and keep unskillful qualities live unhappily in the present life, full of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.

If those who embraced and kept skillful qualities were to live unhappily in the present life, full of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities. But since those who embrace and keep skillful qualities live happily in the present life, free of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities."

This is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.

SN 22.3 With Hāliddikāni Hāliddikānisutta

So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, "Sir, this was said by the Buddha in the Chapter of the Eights, in 'The Questions of Māgandiya':

'After leaving shelter to migrate without abode,
a sage doesn't get close to anyone in town.
Rid of sensual pleasures, expecting nothing,
they wouldn't get in arguments with people.'

How should we see the detailed meaning of the Buddha's brief statement?"

"Householder, the form element is a shelter for consciousness. One whose consciousness is shackled by greed for the form element is called a migrant going from shelter to shelter. The feeling element is a shelter for consciousness. One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter. The perception element is a shelter for consciousness. One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter. The choices element is a shelter for consciousness. One whose consciousness is attached to greed for the choices element is called a migrant going from shelter to shelter. That's how one is a migrant going from shelter to shelter.

And how is one a migrant with no shelter? The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's why the Realized One is called a migrant with no shelter. The Realized One has given up any desire, greed, relishing, and craving for the feeling element ... the perception element ... the choices element ... the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's why the Realized One is called a migrant with no shelter. That's how one is a migrant with no shelter.

And how is one a migrant going from abode to abode? Attached to drifting between abodes in pursuit of sights, one is called a migrant going from abode to abode. Attached to drifting between settlements in pursuit of sounds ... smells ... tastes ... touches ... thoughts, one is called a migrant going from abode to abode. That's how one is a migrant going from abode to abode.

And how is one a migrant without abode? The Realized One has given up attachment to drifting between abodes in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's why the Realized One is called a migrant without abode. The Realized One has given up attachment to drifting between settlements in pursuit of sounds ... smells ... tastes ... touches ... ideas. He has cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's why the Realized One is called a migrant without abode. That's how one is a migrant without abode.

And how does one get close to people in town? It's when someone mixes closely with laypeople, sharing their joys and sorrows---happy when they're happy and sad when they're sad---and getting involved in their business. That's how one gets close to people in town.

And how does one not get close to people in town? It's when a mendicant doesn't mix closely with laypeople, not sharing their joys and sorrows---not happy when they're happy or sad when they're sad---and not getting involved in their business. That's how one doesn't get close to people in town.

And how is one not rid of sensual pleasures? It's when someone isn't rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That's how one is not rid of sensual pleasures.

And how is one rid of sensual pleasures? It's when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That's how one is rid of sensual pleasures.

And how does one have expectations? It's when someone thinks: 'In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!' That's how one has expectations.

And how does one expect nothing? It's when someone doesn't think: 'In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!' That's how one expects nothing.

And how does one argue with people? It's when someone takes part in this sort of discussion: 'You don't understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You're practicing wrong. I'm practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don't. What you've thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You're trapped; get yourself out of this---if you can!' That's how one argues with people.

And how does one not argue with people? It's when a mendicant doesn't take part in this sort of discussion: 'You don't understand this teaching and training ... get yourself out of this---if you can!' That's how one doesn't argue with people.

So, householder, that's how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in 'The Questions of Māgandiya':

'After leaving shelter to migrate without abode,
a sage doesn't get close to anyone in town.
Rid of sensual pleasures, expecting nothing,
they wouldn't get in arguments with people.'"

SN 22.4 Hāliddikāni (2nd) Dutiyahāliddikānisutta

So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

Then the householder Hāliddikāni went up to Venerable Mahākaccāna ... and asked him, "Sir, this was said by the Buddha in 'The Questions of Sakka': 'Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among gods and humans.'

How should we see the detailed meaning of the Buddha's brief statement?"

"Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be 'well freed'.

Consider any desire, greed, relishing, and craving for the feeling element ... the perception element ... the choices element ... the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be 'well freed'.

So, householder, that's how to understand the detailed meaning of what the Buddha said in brief in 'The Questions of Sakka': 'Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among gods and humans.'"

SN 22.5 Development of Immersion Samādhisutta

So I have heard. At Sāvatthī.

"Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? The origin and ending of form, feeling, perception, choices, and consciousness.

And what is the origin of form, feeling, perception, choices, and consciousness? It's when a mendicant approves, welcomes, and keeps clinging.

What do they approve, welcome, and keep clinging to? They approve, welcome, and keep clinging to form. This gives rise to relishing. Relishing forms is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

They approve, welcome, and keep clinging to feeling ... perception ... choices ... consciousness. This gives rise to relishing. Relishing consciousness is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

This is the origin of form, feeling, perception, choices, and consciousness.

And what is the ending of form, feeling, perception, choices, and consciousness?

It's when a mendicant doesn't approve, welcome, or keep clinging.

What don't they approve, welcome, or keep clinging to? They don't approve, welcome, or keep clinging to form. As a result, relishing of form ceases. When that relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. ... That is how this entire mass of suffering ceases.

They don't approve, welcome, or keep clinging to feeling ... perception ... choices ... consciousness. As a result, relishing of consciousness ceases. When that relishing ceases, grasping ceases. ... That is how this entire mass of suffering ceases.

This is the ending of form, feeling, perception, choices, and consciousness."

SN 22.6 Retreat Paṭisallāṇasutta

At Sāvatthī.

"Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? The origin and ending of form, feeling, perception, choices, and consciousness. ..."

(Tell in full as in the previous discourse.)

SN 22.7 Anxiety Because of Grasping Upādāparitassanāsutta

At Sāvatthī.

"Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"And how does grasping lead to anxiety? 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. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, and consciousness latches on to the perishing of form. Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping.

They regard feeling as self ...

They regard perception as self ...

They regard choices as self ...

They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, and consciousness latches on to the perishing of consciousness. Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping. That's how grasping leads to anxiety.

And how does not grasping lead to freedom from anxiety? 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. They don't regard form as self, self as having form, form in self, or self in form. When that form of theirs decays and perishes, consciousness doesn't latch on to the perishing of form. Anxieties---born of latching on to the perishing of form and originating in accordance with natural principles---don't occupy their mind. So they don't become frightened, worried, concerned, or anxious because of grasping.

They don't regard feeling as self ...

They don't regard perception as self ...

They don't regard choices as self ...

They don't regard consciousness as self ... When that consciousness of theirs decays and perishes, consciousness doesn't latch on to the perishing of consciousness. Anxieties---born of latching on to the perishing of consciousness and originating in accordance with natural principles---don't occupy their mind. So they don't become frightened, worried, concerned, or anxious because of grasping. That's how not grasping leads to freedom from anxiety."

SN 22.8 Anxiety Because of Grasping (2nd) Dutiyaupādāparitassanāsutta

At Sāvatthī.

"Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak. And how does grasping lead to anxiety? It's when an unlearned ordinary person regards form like this: 'This is mine, I am this, this is my self.' But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling ... perception ... choices ... consciousness like this: 'This is mine, I am this, this is my self.' But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. That's how grasping leads to anxiety.

And how does not grasping lead to freedom from anxiety? It's when a learned noble disciple regards form like this: 'This is not mine, I am not this, this is not my self.' When that form of theirs decays and perishes, it doesn't give rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling ... perception ... choices ... consciousness like this: 'This is not mine, I am not this, this is not my self.' When that consciousness of theirs decays and perishes, it doesn't give rise to sorrow, lamentation, pain, sadness, and distress. That's how not grasping leads to freedom from anxiety."

SN 22.9 Impermanence in the Three Times Kālattayaaniccasutta

At Sāvatthī.

"Mendicants, form of the past and future is impermanent, let alone the present.

Seeing this, a learned noble disciple doesn't worry about past form, doesn't look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

Feeling ...

Perception ...

Choices ...

Consciousness of the past and future is impermanent, let alone the present.

Seeing this, a learned noble disciple doesn't worry about past consciousness, doesn't look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness."

SN 22.10 Suffering in the Three Times Kālattayadukkhasutta

At Sāvatthī.

"Mendicants, form of the past and future is suffering, let alone the present.

Feeling ...

Perception ...

Choices ...

Consciousness of the past and future is suffering, let alone the present.

SN 22.11 Not-Self in the Three Times Kālattayaanattasutta

At Sāvatthī.

"Mendicants, form of the past and future is not-self, let alone the present.

Feeling ...

Perception ...

Choices ...

Consciousness of the past and future is not-self, let alone the present.

Seeing this, a learned noble disciple doesn't worry about past consciousness, doesn't look forward to enjoying future consciousness, and they practice for the disillusionment, dispassion, and cessation regarding present consciousness."

The Chapter on Impermanence

SN 22.12 Impermanence Aniccasutta

So I have heard. At Sāvatthī.

"Mendicants, form, feeling, perception, choices, and consciousness are impermanent.

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they're freed. When they're freed, they know they're freed.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 22.13 Suffering Dukkhasutta

At Sāvatthī.

"Mendicants, form, feeling, perception, choices, and consciousness are suffering.

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.14 Not-Self Anattasutta

At Sāvatthī.

"Mendicants, form, feeling, perception, choices, and consciousness are not-self.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 22.15 That Which is Impermanent Yadaniccasutta

At Sāvatthī.

Feeling is impermanent ...

Perception is impermanent ...

Choices are impermanent ...

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.16 That Which is Suffering Yaṁdukkhasutta

At Sāvatthī.

"Mendicants, form is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Feeling is suffering ...

Perception is suffering ...

Choices are suffering ...

Consciousness is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.17 That Which is Not-Self Yadanattāsutta

At Sāvatthī.

"Mendicants, form is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Feeling is not-self ...

Perception is not-self ...

Choices are not-self ...

Consciousness is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.18 Impermanence With Its Cause Sahetuaniccasutta

At Sāvatthī.

"Mendicants, form is impermanent. The cause and reason that gives rise to form is also impermanent. Since form is produced by what is impermanent, how could it be permanent?

Feeling is impermanent ...

Perception is impermanent ...

Choices are impermanent ...

Consciousness is impermanent. The cause and reason that gives rise to consciousness is also impermanent. Since consciousness is produced by what is impermanent, how could it be permanent?

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.19 Suffering With Its Cause Sahetudukkhasutta

At Sāvatthī.

"Mendicants, form is suffering. The cause and reason that gives rise to form is also suffering. Since form is produced by what is suffering, how could it be happiness?

Feeling is suffering ...

Perception is suffering ...

Choices are suffering ...

Consciousness is suffering. The cause and reason that gives rise to consciousness is also suffering. Since consciousness is produced by what is suffering, how could it be happiness?

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.20 Not-Self With Its Cause Sahetuanattasutta

At Sāvatthī.

"Mendicants, form is not-self. The cause and reason that gives rise to form is also not-self. Since form is produced by what is not-self, how could it be self?

Feeling is not-self ...

Perception is not-self ...

Choices are not-self ...

Consciousness is not-self. The cause and reason that gives rise to consciousness is also not-self. Since consciousness is produced by what is not-self, how could it be self?

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.21 With Ānanda Ānandasutta

At Sāvatthī.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

"Sir, they speak of 'cessation'. The cessation of what things does this refer to?"

"Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what 'cessation' refers to.

Feeling ...

Perception ...

Choices ...

Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what 'cessation' refers to.

When they speak of 'cessation', its the cessation of these things that this refers to."

The Chapter on the Burden

SN 22.22 The Burden Bhārasutta

At Sāvatthī.

"Mendicants, I will teach you the burden, the bearer of the burden, the picking up of the burden, and the putting down of the burden. Listen ...

And what is the burden? The five grasping aggregates, it should be said. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. This is called the burden.

And who is the bearer of the burden? The person, it should be said; the venerable of such and such name and clan. This is called the bearer of the burden.

And what is the picking up of the burden? It's the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the picking up of the burden.

And what is the putting down of the burden? It's the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the putting down of the burden."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"The five aggregates are indeed burdens,
and the person is the bearer of the burden.
Picking up the burden is suffering in the world,
and putting the burden down is happiness.
When the heavy burden is put down
without picking up another,
and having plucked out craving, root and all,
you're hungerless, quenched."

SN 22.23 Complete Understanding Pariññasutta

At Sāvatthī.

"Mendicants, I will teach you the things that should be completely understood, and complete understanding. Listen ...

And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding."

SN 22.24 Directly Knowing Abhijānasutta

At Sāvatthī.

"Mendicants, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can't end suffering.

Without directly knowing and completely understanding feeling ... perception ... choices ... consciousness, without dispassion for it and giving it up, you can't end suffering.

By directly knowing and completely understanding form, having dispassion for it and giving it up, you can end suffering.

By directly knowing and completely understanding feeling ... perception ... choices ... consciousness, having dispassion for it and giving it up, you can end suffering."

SN 22.25 Desire and Greed Chandarāgasutta

At Sāvatthī.

"Mendicants, give up desire and greed for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Give up desire and greed for feeling ... perception ... choices ... consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future."

SN 22.26 Gratification Assādasutta

At Sāvatthī.

"Mendicants, before my awakening---when I was still unawakened but intent on awakening---I thought: 'What's the gratification, the drawback, and the escape when it comes to form ... feeling ... perception ... choices ... and consciousness?'

Then it occurred to me: 'The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling ... perception ... choices ... consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.'

As long as I didn't truly understand these five grasping aggregates' gratification, drawback, and escape in this way for what they are, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand these five grasping aggregates' gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"

SN 22.27 Gratification (2nd) Dutiyaassādasutta

At Sāvatthī.

"Mendicants, I went in search of form's gratification, and I found it. I've seen clearly with wisdom the full extent of form's gratification. I went in search of form's drawback, and I found it. I've seen clearly with wisdom the full extent of form's drawback. I went in search of form's escape, and I found it. I've seen clearly with wisdom the full extent of form's escape.

I went in search of the gratification of feeling ... perception ... choices ... and consciousness, and I found it. I've seen clearly with wisdom the full extent of consciousness's gratification. I went in search of consciousness's drawback, and I found it. I've seen clearly with wisdom the full extent of consciousness's drawback. I went in search of consciousness's escape, and I found it. I've seen clearly with wisdom the full extent of consciousness's escape.

As long as I didn't truly understand these five grasping aggregates' gratification, drawback, and escape for what they are, I didn't announce my supreme perfect awakening ... But when I did truly understand these five grasping aggregates' gratification, drawback, and escape for what they are, I announced my supreme perfect awakening ...

Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"

SN 22.28 Gratification (3rd) Tatiyaassādasutta

At Sāvatthī.

"Mendicants, if there were no gratification in form, sentient beings wouldn't be aroused by it. But since there is gratification in form, sentient beings are aroused by it. If form had no drawback, sentient beings wouldn't grow disillusioned with it. But since form has a drawback, sentient beings do grow disillusioned with it. If there were no escape from form, sentient beings wouldn't escape from it. But since there is an escape from form, sentient beings do escape from it.

If there were no gratification in feeling ... perception ... choices ... consciousness, sentient beings wouldn't be aroused by it. But since there is gratification in consciousness, sentient beings are aroused by it. If consciousness had no drawback, sentient beings wouldn't grow disillusioned with it. But since consciousness has a drawback, sentient beings do grow disillusioned with it. If there were no escape from consciousness, sentient beings wouldn't escape from it. But since there is an escape from consciousness, sentient beings do escape from it.

As long as sentient beings don't truly understand these five grasping aggregates' gratification, drawback, and escape for what they are, they haven't escaped from this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---and they don't live detached, liberated, with a mind free of limits.

But when sentient beings truly understand these five grasping aggregates' gratification, drawback, and escape for what they are, they've escaped from this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---and they live detached, liberated, with a mind free of limits."

SN 22.29 Taking Pleasure Abhinandanasutta

At Sāvatthī.

"Mendicants, if you take pleasure in form, you take pleasure in suffering. If you take pleasure in suffering, I say you're not exempt from suffering.

If you take pleasure in feeling ... perception ... choices ... consciousness, you take pleasure in suffering. If you take pleasure in suffering, I say you're not exempt from suffering.

If you don't take pleasure in form, you don't take pleasure in suffering. If you don't take pleasure in suffering, I say you're exempt from suffering.

If you don't take pleasure in feeling ... perception ... choices ... consciousness, you don't take pleasure in suffering. If you don't take pleasure in suffering, I say you're exempt from suffering."

SN 22.30 Arising Uppādasutta

At Sāvatthī.

"Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The arising, continuation, rebirth, and manifestation of feeling ... perception ... choices ... consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death.

The cessation, settling, and ending of feeling ... perception ... choices ... consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death."

SN 22.31 The Root of Misery Aghamūlasutta

At Sāvatthī.

"Mendicants, I will teach you misery and the root of misery. Listen ...

And what is misery? Form, feeling, perception, choices, and consciousness are misery. This is called misery.

And what is the root of misery? It's the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the root of misery."

SN 22.32 The Breakable Pabhaṅgusutta

At Sāvatthī.

"Mendicants, I will teach you the breakable and the unbreakable. Listen ...

And what is the breakable? What is the unbreakable? Form is breakable, but its cessation, settling, and ending is unbreakable.

Feeling ... perception ... choices ... consciousness is breakable, but its cessation, settling, and ending is unbreakable."

The Chapter on Not Yours

SN 22.33 It's Not Yours Natumhākasutta

At Sāvatthī.

"Mendicants, give up what's not yours. Giving it up will be for your welfare and happiness. And what isn't yours? Form isn't yours: give it up. Giving it up will be for your welfare and happiness.

Feeling ...

Perception ...

Choices ...

Consciousness isn't yours: give it up. Giving it up will be for your welfare and happiness.

Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta's Grove, or burn them, or do what they want with them. Would you think: 'This person is carrying us off, burning us, or doing what they want with us'?"

"No, sir. Why is that? Because to us that's neither self nor belonging to self."

"In the same way, mendicants, form isn't yours: give it up. Giving it up will be for your welfare and happiness.

Feeling ...

Perception ...

Choices ...

Consciousness isn't yours: give it up. Giving it up will be for your welfare and happiness."

SN 22.34 It's Not Yours (2nd) Dutiyanatumhākasutta

At Sāvatthī.

"Mendicants, give up what's not yours. Giving it up will be for your welfare and happiness. And what isn't yours?

Form isn't yours: give it up. Giving it up will be for your welfare and happiness.

Feeling ...

Perception ...

Choices ...

Consciousness isn't yours: give it up. Giving it up will be for your welfare and happiness.

Give up what's not yours. Giving it up will be for your welfare and happiness."

SN 22.35 A Mendicant Aññatarabhikkhusutta

At Sāvatthī.

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Mendicant, you're defined by what you have an underlying tendency for. You're not defined by what you have no underlying tendency for."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"If you have an underlying tendency for form, you're defined by that. If you have an underlying tendency for feeling ... perception ... choices ... consciousness, you're defined by that.

If you have no underlying tendency for form, you're not defined by that. If you have no underlying tendency for feeling ... perception ... choices ... consciousness, you're not defined by that.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

If you have an underlying tendency for form, you're defined by that. If you have an underlying tendency for feeling ... perception ... choices ... consciousness, you're defined by that.

If you have no underlying tendency for form, you're not defined by that. If you have no underlying tendency for feeling ... perception ... choices ... consciousness, you're not defined by that.

This is how to understand the detailed meaning of what I said in brief."

And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place." And that mendicant became one of the perfected.

SN 22.36 A Mendicant (2nd) Dutiyaaññatarabhikkhusutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Mendicant, you're measured against what you have an underlying tendency for, and you're defined by what you're measured against. You're not measured against what you have no underlying tendency for, and you're not defined by what you're not measured against."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"If you have an underlying tendency for form, you're measured against that, and you're defined by what you're measured against. If you have an underlying tendency for feeling ... perception ... choices ... consciousness, you're measured against that, and you're defined by what you're measured against.

If you have no underlying tendency for form, you're not measured against that, and you're not defined by what you're not measured against. If you have no underlying tendency for feeling ... perception ... choices ... consciousness, you're not measured against that, and you're not defined by what you're not measured against.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

If you have an underlying tendency for form, you're measured against that, and you're defined by what you're measured against. If you have an underlying tendency for feeling ... perception ... choices ... consciousness, you're measured against that, and you're defined by what you're measured against.

This is how to understand the detailed meaning of what I said in brief." ...

And that mendicant became one of the perfected.

SN 22.37 With Ānanda Ānandasutta

At Sāvatthī.

And then Venerable Ānanda ... sitting to one side, the Buddha said to him:

"Ānanda, suppose they were to ask you: 'Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?' How would you answer?"

"Sir, suppose they were to ask me: 'What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?' I'd answer like this:

'Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling ... perception ... choices ... consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.'

That's how I'd answer such a question."

"Good, good, Ānanda. The arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling ... perception ... choices ... consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.

That's how you should answer such a question."

SN 22.38 With Ānanda (2nd) Dutiyaānandasutta

At Sāvatthī.

Sitting to one side, the Buddha said to Ānanda:

"Ānanda, suppose they were to ask you: 'Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident? What are the things for which arising, vanishing, and change while persisting will be evident? What are the things for which arising, vanishing, and change while persisting are evident?' How would you answer?"

"Sir, suppose they were to ask me: 'Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident? What are the things for which arising, vanishing, and change while persisting will be evident? What are the things for which arising, vanishing, and change while persisting are evident?' I'd answer like this:

'Whatever form has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. Whatever feeling ... perception ... choices ... consciousness has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. These the things for which arising, vanishing, and change while persisting were evident.

Whatever form is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. Whatever feeling ... perception ... choices ... consciousness is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. These are the things for which arising, vanishing, and change while persisting will be evident.

Whatever form has been born, and has appeared, its arising, vanishing, and change while persisting is evident. Whatever feeling ... perception ... choices ... consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.' That's how I'd answer such a question."

"Good, good, Ānanda. Whatever form has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. Whatever feeling ... perception ... choices ... consciousness has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. These the things for which arising, vanishing, and change while persisting were evident.

Whatever form has been born, and has appeared, its arising, vanishing, and change while persisting are evident. Whatever feeling ... perception ... choices ... consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.

That's how you should answer such a question."

SN 22.39 In Line With the Teachings Anudhammasutta

At Sāvatthī.

"Mendicants, when a mendicant is practicing in line with the teachings, this is what's in line with the teachings.

They should live full of disillusionment for form, feeling, perception, choices, and consciousness. Living in this way, they completely understand form, feeling, perception, choices, and consciousness. Completely understanding form, feeling, perception, choices, and consciousness, they're freed from these things. They're freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're freed from suffering, I say."

SN 22.40 In Line with the Teachings (2nd) Dutiyaanudhammasutta

At Sāvatthī.

"Mendicants, when a mendicant is practicing in line with the teachings, this is what's in line with the teachings. They should live observing impermanence in form, feeling, perception, choices, and consciousness. ... They're freed from suffering, I say."

SN 22.41 In Line with the Teachings (3rd) Tatiyaanudhammasutta

At Sāvatthī.

"Mendicants, when a mendicant is practicing in line with the teachings, this is what's in line with the teachings. They should live observing suffering in form, feeling, perception, choices, and consciousness. ... They're freed from suffering, I say."

SN 22.42 In Line with the Teachings (4th) Catutthaanudhammasutta

At Sāvatthī.

"Mendicants, when a mendicant is practicing in line with the teachings, this is what's in line with the teachings. They should live observing not-self in form, feeling, perception, choices, and consciousness. ...

They're freed from suffering, I say."

The Chapter on Be Your Own Island

SN 22.43 Be Your Own Island Attadīpasutta

At Sāvatthī.

"Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

When you live like this, you should examine the cause: 'From what are sorrow, lamentation, pain, sadness, and distress born and produced?'

And, mendicants, from what are sorrow, lamentation, pain, sadness, and distress born and produced? 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. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

They regard feeling as self ...

They regard perception as self ...

They regard choices as self ...

They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form---its perishing, fading away, and cessation---and you truly see with right understanding that all form, whether past or present, is impermanent, suffering, and perishable. When these things are given up there's no anxiety. Without anxiety you live happily. A mendicant who lives happily is said to be quenched in that respect.

Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling ...

perception ...

choices ...

consciousness---its perishing, fading away, and cessation---and you truly see with right understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable. When these things are given up there's no anxiety. Without anxiety you live happily. A mendicant who lives happily is said to be quenched in that respect."

SN 22.44 Practice Paṭipadāsutta

At Sāvatthī.

"Mendicants, I will teach you the practice that leads to the origin of substantial reality and the practice that leads to the cessation of substantial reality. Listen ...

And what is the practice that leads to the origin of substantial reality? 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.

They regard form as self, self as having form, form in self, or self in form.

They regard feeling as self ...

They regard perception as self ...

They regard choices as self ...

They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

This is called the practice that leads to the origin of substantial reality. And that's why it's called a way of regarding things that leads to the origin of suffering.

And what is the practice that leads to the cessation of substantial reality? 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.

They don't regard form as self, self as having form, form in self, or self in form.

They don't regard feeling as self ...

They don't regard perception as self ...

They don't regard choices as self ...

They don't regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

This is called the practice that leads to the cessation of substantial reality. And that's why it's called a way of regarding things that leads to the cessation of suffering."

SN 22.45 Impermanence Aniccasutta

At Sāvatthī.

"Mendicants, form is impermanent. What's impermanent is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping.

Feeling is impermanent ...

Perception ...

Choices ...

Consciousness is impermanent. What's impermanent is suffering. What's suffering is not-self. And what's not-self should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping.

If a mendicant's mind is dispassionate towards the form element, the feeling element, the perception element, the choices element, and the consciousness element, it's freed from defilements by not grasping.

Being free, it's stable. Being stable, it's content. Being content, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 22.46 Impermanence (2nd) Dutiyaaniccasutta

At Sāvatthī.

Feeling is impermanent ...

Perception is impermanent ...

Choices are impermanent ...

Seeing truly with right understanding like this, they have no theories about the past. Not having theories about the past, they have no theories about the future. Not having theories about the future, they don't obstinately stick to them. Not misapprehending, the mind becomes dispassionate towards form, feeling, perception, choices, and consciousness; it's freed from defilements by not grasping.

Being free, it's stable. Being stable, it's content. Being content, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 22.47 Ways of Regarding Samanupassanāsutta

At Sāvatthī.

"Mendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.

What five? 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.

They regard form as self, self as having form, form in self, or self in form. They regard feeling ... perception ... choices ... consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

So they're not rid of this way of regarding things and the conceit 'I am'. As long as they're not rid of the conceit 'I am', the five faculties are conceived---the eye, ear, nose, tongue, and body. The mind, ideas, and the element of ignorance are all present. Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks 'I am', 'I am this', 'I will be', 'I will not be', 'I will have form', 'I will be formless', 'I will be percipient', 'I will not be percipient', 'I will be neither percipient nor non-percipient'.

The five faculties stay right where they are. But a learned noble disciple gives up ignorance about them and gives rise to knowledge. With the fading away of ignorance and the arising of knowledge, they don't think 'I am', 'I am this', 'I will be', 'I will not be', 'I will have form', 'I will be formless', 'I will be percipient', 'I will be non-percipient', 'I will be neither percipient nor non-percipient'."

SN 22.48 Aggregates Khandhasutta

At Sāvatthī.

"Mendicants, I will teach you the five aggregates and the five grasping aggregates. Listen ...

And what are the five aggregates?

Any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form.

Any kind of feeling at all ...

Any kind of perception at all ...

Any kind of choices at all ...

Any kind of consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness.

These are called the five aggregates.

And what are the five grasping aggregates?

Any kind of form at all---past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to fuel grasping: this is called the aggregate of form connected with grasping.

Any kind of feeling at all ...

Any kind of perception at all ...

Any kind of choices at all ...

Any kind of consciousness at all---past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to fuel grasping: this is called the aggregate of consciousness connected with grasping.

These are called the five grasping aggregates."

SN 22.49 With Soṇa Soṇasutta

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Then the householder Soṇa went up to the Buddha ... The Buddha said to him:

"Soṇa, there are ascetics and brahmins who---based on form, which is impermanent, suffering, and perishable---regard themselves thus: 'I'm better', or 'I'm equal', or 'I'm worse'. What is that but a failure to see truly? Based on feeling ... perception ... choices ... consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: 'I'm better', or 'I'm equal', or 'I'm worse'. What is that but a failure to see truly?

There are ascetics and brahmins who---based on form, which is impermanent, suffering, and perishable---don't regard themselves thus: 'I'm better', or 'I'm equal', or 'I'm worse'. What is that but seeing truly? Based on feeling ... perception ... choices ... consciousness, which is impermanent, suffering, and perishable, they don't regard themselves thus: 'I'm better', or 'I'm equal', or 'I'm worse'. What is that but seeing truly?

What do you think, Soṇa? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"So, Soṇa, you should truly see any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.'

You should truly see any kind of feeling ... perception ... choices ... consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness---with right understanding: 'This is not mine, I am not this, this is not my self.'

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 22.50 With Soṇa (2nd) Dutiyasoṇasutta

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Then the householder Soṇa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

"Soṇa, there are ascetics and brahmins who don't understand form, its origin, its cessation, and the practice that leads to its cessation. They don't understand feeling ... perception ... choices ... consciousness, its origin, its cessation, and the practice that leads to its cessation. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation. They do understand feeling ... perception ... choices ... consciousness, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

SN 22.51 The End of Relishing Nandikkhayasutta

At Sāvatthī.

"Mendicants, form really is impermanent. A mendicant sees that it is impermanent: that's their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.

Feeling ...

Perception ...

Choices ...

Consciousness really is impermanent. A mendicant sees that it is impermanent: that's their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed."

SN 22.52 The End of Relishing (2nd) Dutiyanandikkhayasutta

At Sāvatthī.

"Mendicants, rationally apply the mind to form. Truly see the impermanence of form. When a mendicant does this, they grow disillusioned with form. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.

Rationally apply the mind to feeling ...

perception ...

choices ...

consciousness. Truly see the impermanence of consciousness. When a mendicant does this, they grow disillusioned with consciousness. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed."

the middle fifty

The Chapter on Involvement

SN 22.53 Involvement Upayasutta

At Sāvatthī.

"Mendicants, if you're involved, you're not free. If you're not involved, you're free.

As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

Or consciousness would remain involved with feeling ...

Or consciousness would remain involved with perception ...

Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

Mendicants, suppose you say: 'Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.' That is not possible.

If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

If a mendicant has given up greed for the feeling element ...

perception element ...

choices element ...

consciousness element, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.

Being free, it's stable. Being stable, it's content. Being content, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 22.54 Seeds Bījasutta

At Sāvatthī.

"Mendicants, there are five kinds of plants propagated from seeds. What five? Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth.

Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there's no soil or water. Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?"

"No, sir."

"Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water. Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?"

"Yes, sir."

"The four grounds of consciousness should be seen as like the earth element. Relishing and greed should be seen as like the water element. Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.

As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

Or consciousness would remain involved with feeling ...

Or consciousness would remain involved with perception ...

Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

If a mendicant has given up greed for the feeling element ...

perception element ...

choices element ...

Being free, it's stable. Being stable, it's content. Being content, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended ... there is nothing further for this place.'"

SN 22.55 An Inspired Saying Udānasutta

At Sāvatthī.

There the Buddha expressed this heartfelt sentiment: "'It might not be, and it might not be mine. It will not be, and it will not be mine.' A mendicant who makes such a resolution can cut off the lower fetters."

When he said this, one of the mendicants asked the Buddha, "But sir, how can a mendicant who makes such a resolution cut off the lower fetters?"

"Mendicant, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They've not seen true persons, and are neither skilled nor trained in their teaching.

They don't truly understand form---which is impermanent---as impermanent. They don't truly understand feeling ... perception ... choices ... consciousness---which is impermanent---as impermanent.

They don't truly understand form---which is suffering---as suffering. They don't truly understand feeling ... perception ... choices ... consciousness---which is suffering---as suffering.

They don't truly understand form---which is not-self---as not-self. They don't truly understand feeling ... perception ... choices ... consciousness---which is not-self---as not-self.

They don't truly understand form---which is conditioned---as conditioned. They don't truly understand feeling ... perception ... choices ... consciousness---which is conditioned---as conditioned.

They don't truly understand that form will disappear. They don't truly understand that feeling ... perception ... choices ... consciousness will disappear.

But 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. They don't regard form as self ... They don't regard feeling ... perception ... choices ... consciousness as self.

They truly understand form---which is impermanent---as impermanent. They truly understand feeling ... perception ... choices ... consciousness---which is impermanent---as impermanent.

They truly understand form ... feeling ... perception ... choices ... consciousness---which is suffering---as suffering.

They truly understand form ... feeling ... perception ... choices ... consciousness---which is not-self---as not-self.

They truly understand form ... feeling ... perception ... choices ... consciousness---which is conditioned---as conditioned.

They truly understand that form will disappear. They truly understand that feeling ... perception ... choices ... consciousness will disappear.

It's because of the disappearance of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution---'It might not be, and it might not be mine. It will not be, and it will not be mine'---can cut off the lower fetters."

"Sir, a mendicant who makes such a resolution can cut off the lower fetters.

But how are they to know and see in order to end the defilements in the present life?"

"Mendicant, an unlearned ordinary person worries about things that aren't a worry. For an unlearned ordinary person worries: 'It might not be, and it might not be mine. It will not be, and it will not be mine.'

A learned noble disciple doesn't worry about things that aren't a worry. For a learned noble disciple doesn't worry: 'It might not be, and it might not be mine. It will not be, and it will not be mine.'

As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

Or consciousness would remain involved with feeling ...

Or consciousness would remain involved with perception ...

Or consciousness would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

Suppose, mendicant, you were to say: 'Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.' That is not possible.

If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

If a mendicant has given up greed for the feeling element ...

perception element ...

choices element ...

Being free, it's stable. Being stable, it's content. Being content, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended ... there is nothing further for this place.'

The ending of the defilements is for one who knows and sees this."

SN 22.56 Rounds of the Grasping Aggregates Upādānaparipavattasutta

At Sāvatthī.

"Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

As long as I didn't truly understand these five grasping aggregates in four rounds, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand these five grasping aggregates in four rounds, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

And how are there four rounds? I directly knew form, its origin, its cessation, and the practice that leads to its cessation. I directly knew feeling ... perception ... choices ... consciousness, its origin, its cessation, and the practice that leads to its cessation.

And what is form? The four principal states, and form derived from the four principal states. This is called form. Form originates from food. When food ceases, form ceases. The practice that leads to the cessation of form is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Whatever ascetics and brahmins have directly known form in this way---and its origin, its cessation, and the practice that leads to its cessation---and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a firm footing in this teaching and training.

Those ascetics and brahmins who have directly known form in this way---and its origin, its cessation, and the practice that leads to its cessation---and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.

And what is feeling? There are these six classes of feeling: feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path ...

And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path ...

And what are choices? There are these six classes of intention: intention regarding sights, sounds, smells, tastes, touches, and ideas. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path ...

And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Whatever ascetics and brahmins have directly known consciousness in this way---and its origin, its cessation, and the practice that leads to its cessation---and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a firm footing in this teaching and training.

Those ascetics and brahmins who have directly known consciousness in this way---and its origin, its cessation, and the practice that leads to its cessation---and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found."

SN 22.57 Seven Cases Sattaṭṭhānasutta

At Sāvatthī.

"Mendicants, in this teaching and training a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.

And how is a mendicant skilled in seven cases? It's when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation. They understand form's gratification, drawback, and escape. They understand feeling ... perception ... choices ... consciousness, its origin, its cessation, and the practice that leads to its cessation. They understand consciousness's gratification, drawback, and escape.

The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape.

Those ascetics and brahmins who have directly known form in this way---and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape---and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a firm footing in this teaching and training.

Those ascetics and brahmins who have directly known form in this way---and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape---and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.

And what is feeling? There are these six classes of feeling: feeling born of eye contact ... feeling born of mind contact. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape. ...

And what are choices? There are these six classes of intention: intention regarding sights ... intention regarding ideas. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path ...

The pleasure and happiness that arise from consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.

Those ascetics and brahmins who have directly known consciousness in this way---and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape---and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a firm footing in this teaching and training.

Those ascetics and brahmins who have directly known consciousness in this way---and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape---and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found. That's how a mendicant is skilled in seven cases.

And how does a mendicant examine in three ways? It's when a mendicant examines by way of the elements, sense fields, and dependent origination. That's how a mendicant examines in three ways.

In this teaching and training, a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person."

SN 22.58 The Fully Awakened Buddha Sammāsambuddhasutta

At Sāvatthī.

"Mendicants, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They're called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They're called a mendicant freed by wisdom.

A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding feeling ...

perception ...

choices ...

consciousness. They're called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding consciousness. They're called a mendicant freed by wisdom.

What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom?"

"Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it."

"Well then, mendicants, listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"The Realized One, the perfected one, the fully awakened Buddha gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later.

This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom."

SN 22.59 The Characteristic of Not-Self Anattalakkhaṇasutta

At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the group of five mendicants:

"Mendicants!"

"Venerable sir," they replied. The Buddha said this:

"Mendicants, form is not-self. For if form were self, it wouldn't lead to affliction. And you could compel form: 'May my form be like this! May it not be like that!' But because form is not-self, it leads to affliction. And you can't compel form: 'May my form be like this! May it not be like that!'

Feeling is not-self ...

Perception is not-self ...

Choices are not-self ...

Consciousness is not-self. For if consciousness were self, it wouldn't lead to affliction. And you could compel consciousness: 'May my consciousness be like this! May it not be like that!' But because consciousness is not-self, it leads to affliction. And you can't compel consciousness: 'May my consciousness be like this! May it not be like that!'

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling permanent or impermanent?" ...

"Is perception permanent or impermanent?" ...

"Are choices permanent or impermanent?" ...

"Is consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

Any kind of feeling at all ...

Any kind of perception at all ...

Any kind of choices at all ...

You should truly see any kind of consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness---with right understanding: 'This is not mine, I am not this, this is not my self.'

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.

SN 22.60 With Mahāli Mahālisutta

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then Mahāli the Licchavi went up to the Buddha ... and said to him:

"Sir, Pūraṇa Kassapa says this: 'There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There's no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason.' What does the Buddha say about this?"

"Mahāli, there is a cause and reason for the corruption of sentient beings. Sentient beings are corrupted with cause and reason. There is a cause and reason for the purification of sentient beings. Sentient beings are purified with cause and reason."

"But sir, what is the cause and reason for the corruption of sentient beings? How are sentient beings corrupted with cause and reason?"

"Mahāli, if form were exclusively painful---soaked and steeped in pain and not steeped in pleasure---sentient beings wouldn't be aroused by it. But because form is pleasurable---soaked and steeped in pleasure and not steeped in pain---sentient beings are aroused by it. Since they are aroused by it, they're caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.

If feeling ...

perception ...

choices ...

consciousness were exclusively painful---soaked and steeped in pain and not steeped in pleasure---sentient beings wouldn't be aroused by it. But because consciousness is pleasurable---soaked and steeped in pleasure and not steeped in pain---sentient beings are aroused by it. Since they are aroused by it, they're caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason."

"But sir, what is the cause and reason for the purification of sentient beings? How are sentient beings purified with cause and reason?"

"Mahāli, if form was perfectly pleasurable---soaked and steeped in pleasure and not steeped in pain---sentient beings wouldn't grow disillusioned with it. But because form is painful---soaked and steeped in pain and not steeped in pleasure---sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.

If feeling ...

perception ...

choices ...

consciousness was perfectly pleasurable---soaked and steeped in pleasure and not steeped in pain---sentient beings wouldn't grow disillusioned with it. But because consciousness is painful---soaked and steeped in pain and not steeped in pleasure---sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason."

SN 22.61 Burning Ādittasutta

At Sāvatthī.

"Mendicants, form, feeling, perception, choices, and consciousness are burning.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 22.62 The Scope of Language Niruttipathasutta

At Sāvatthī.

"Mendicants, there are these three scopes of terminology, labeling, and description. They're uncorrupted, as they have been since the beginning. They're not being corrupted now, nor will they be. Sensible ascetics and brahmins don't look down on them. What three? When form has passed, ceased, and perished, its designation, label, and description is 'was'. It's not 'is' or 'will be'.

When feeling ...

perception ...

choices ...

consciousness has passed, ceased, and perished, its designation, label, and description is 'was'. It's not 'is' or 'will be'.

When form is not yet born, and has not yet appeared, its designation, label, and description is 'will be'. It's not 'is' or 'was'.

When feeling ...

perception ...

choices ...

consciousness is not yet born, and has not yet appeared, its designation, label, and description is 'will be'. It's not 'is' or 'was'.

When form has been born, and has appeared, its designation, label, and description is 'is'. It's not 'was' or 'will be'.

When feeling ...

perception ...

choices ...

consciousness has been born, and has appeared, its designation, label, and description is 'is'. It's not 'was' or 'will be'.

These are the three scopes of terminology, labeling, and description. They're uncorrupted, as they have been since the beginning. They're not being corrupted now, nor will they be. Sensible ascetics and brahmins don't look down on them.

Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who adhered to the doctrines of no-cause, inaction, and nihilism, didn't imagine that these three scopes of language should be criticized or rejected. Why is that? For fear of blame, attack, and condemnation."

The Chapter on the Perfected Ones

SN 22.63 When You Grasp Upādiyamānasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

"When you grasp, mendicant, you're bound by Māra. Not grasping, you're free from the Wicked One."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"Sir, when you grasp form you're bound by Māra. Not grasping, you're free from the Wicked One. When you grasp feeling ... perception ... choices ... consciousness, you're bound by Māra. Not grasping, you're free from the Wicked One.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

When you grasp form you're bound by Māra. Not grasping, you're free from the Wicked One. When you grasp feeling ... perception ... choices ... consciousness, you're bound by Māra. Not grasping, you're free from the Wicked One.

This is how to understand the detailed meaning of what I said in brief."

And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

SN 22.64 Conceiving Maññamānasutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"When you conceive, mendicant, you're bound by Māra. Not conceiving, you're free from the Wicked One."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"Sir, when you conceive form you're bound by Māra. Not conceiving, you're free from the Wicked One. When you conceive feeling ... perception ... choices ... consciousness, you're bound by Māra. Not conceiving, you're free from the Wicked One.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

When you conceive form you're bound by Māra. Not conceiving, you're free from the Wicked One. When you conceive feeling ... perception ... choices ... consciousness, you're bound by Māra. Not conceiving, you're free from the Wicked One.

This is how to understand the detailed meaning of what I said in brief." ...

And that mendicant became one of the perfected.

SN 22.65 When You Take Pleasure Abhinandamānasutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"When you take pleasure, mendicant, you're bound by Māra. Not taking pleasure, you're free from the Wicked One."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"Sir, when you take pleasure in form you're bound by Māra. Not taking pleasure, you're free from the Wicked One. When you take pleasure in feeling ... perception ... choices ... consciousness you're bound by Māra. Not taking pleasure, you're free from the Wicked One.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

When you take pleasure in form you're bound by Māra. Not taking pleasure, you're free from the Wicked One. When you take pleasure in feeling ... perception ... choices ... consciousness you're bound by Māra. Not taking pleasure, you're free from the Wicked One.

This is how to understand the detailed meaning of what I said in brief." ...

And that mendicant became one of the perfected.

SN 22.66 Impermanence Aniccasutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Mendicant, give up desire for anything that's impermanent."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"Sir, form is impermanent; I should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is impermanent; I should give up desire for it.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

Form is impermanent; you should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is impermanent; you should give up desire for it.

This is how to understand the detailed meaning of what I said in brief." ...

And that mendicant became one of the perfected.

SN 22.67 Suffering Dukkhasutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Mendicant, give up desire for anything that's suffering."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"Sir, form is suffering; I should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is suffering; I should give up desire for it.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

Form is suffering; you should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is suffering; you should give up desire for it.

This is how to understand the detailed meaning of what I said in brief." ...

And that mendicant became one of the perfected.

SN 22.68 Not-Self Anattasutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Mendicant, give up desire for what is not-self."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"Sir, form is not-self; I should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is not-self; I should give up desire for it.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

Form is not-self; you should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is not-self; you should give up desire for it.

This is how to understand the detailed meaning of what I said in brief." ...

And that mendicant became one of the perfected.

SN 22.69 Not Belonging to Self Anattaniyasutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Mendicant, give up desire for anything that doesn't belong to self."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"Sir, form doesn't belong to self; I should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness doesn't belong to self; I should give up desire for it.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

Form doesn't belong to self; you should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness doesn't belong to self; you should give up desire for it.

This is how to understand the detailed meaning of what I said in brief." ...

And that mendicant became one of the perfected.

SN 22.70 Definitely Arousing Rajanīyasaṇṭhitasutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"Mendicant, give up desire for anything that's stuck in what's arousing."

"Understood, Blessed One! Understood, Holy One!"

"But how do you see the detailed meaning of my brief statement?"

"Sir, form is stuck in what's arousing; I should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is stuck in what's arousing; I should give up desire for it.

That's how I understand the detailed meaning of the Buddha's brief statement."

"Good, good, mendicant! It's good that you understand the detailed meaning of what I've said in brief like this.

Form is stuck in what's arousing; you should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is stuck in what's arousing; you should give up desire for it.

This is how to understand the detailed meaning of what I said in brief." ...

And that mendicant became one of the perfected.

SN 22.71 With Rādha Rādhasutta

At Sāvatthī.

Then Venerable Rādha went up to the Buddha ... and asked him, "Sir, how does one know and see so that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?"

"Rādha, one truly sees any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.'

One truly sees any kind of feeling ... perception ... choices ... consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness---with right understanding: 'This is not mine, I am not this, this is not my self.'

That's how to know and see so that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli." ...

And Venerable Rādha became one of the perfected.

SN 22.72 With Surādha Surādhasutta

At Sāvatthī.

Then Venerable Surādha said to the Buddha:

"Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it's peaceful and well freed?"

"Surādha, one is freed by not grasping having truly seen any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.'

One is freed by not grasping having truly seen any kind of feeling ... perception ... choices ... consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness---with right understanding: 'This is not mine, I am not this, this is not my self.'

That's how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it's peaceful and well freed." ...

And Venerable Surādha became one of the perfected.

The Chapter on Itchy

SN 22.73 Gratification Assādasutta

At Sāvatthī.

"Mendicants, an unlearned ordinary person doesn't truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. A learned noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness."

SN 22.74 Origin Samudayasutta

At Sāvatthī.

"Mendicants, an unlearned ordinary person doesn't truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. A learned noble disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness."

SN 22.75 Origin (2nd) Dutiyasamudayasutta

At Sāvatthī.

"Mendicants, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness."

SN 22.76 The Perfected Ones Arahantasutta

At Sāvatthī.

Feeling ...

Perception ...

Choices ...

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.' As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Oh! How happy are the perfected ones!
Craving is not found in them,
the conceit 'I am' is cut off,
and the net of delusion is shattered.
They've attained imperturbability,
their minds are unclouded,
nothing in the world clings to them,
manifesting divinity, undefiled.
Completely understanding the five aggregates,
their domain is the seven good qualities.
Those true persons are praiseworthy,
the Buddha's true-born sons.
Endowed with the seven gems,
and trained in the three trainings,
the great heroes live on,
with fear and dread given up.
Endowed with ten factors,
those giants have immersion.
These are the best in the world,
craving is not found in them.
The adept's knowledge has arisen:
'This bag of bones is my last.'
They are independent of others
in the core of the spiritual path.
Unwavering in the face of discrimination,
they're freed from future lives.
They've reached the level of the tamed,
in the world, they're the winners.
Above, below, all round,
relishing is not found in them.
They roar their lion's roar:
'The awakened are supreme in the world!'"

SN 22.77 The Perfected Ones (2nd) Dutiyaarahantasutta

At Sāvatthī.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best."

SN 22.78 The Lion Sīhasutta

At Sāvatthī.

"Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four quarters, and roars his lion's roar three times. Then he sets out on the hunt. And whatever animals hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harness in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That's how powerful is the lion, king of beasts, over animals, how illustrious and mighty.

In the same way, when a Realized One arises in the world---perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed---he teaches the Dhamma: 'Such is form, such is the origin of form, such is the ending of form. Such is feeling ... Such is perception ... Such are choices ... Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.'

Now, there are gods who are long-lived, beautiful, and very happy, living for ages in their divine palaces. When they hear this teaching by the Realized One, they're typically filled with fear, awe, and terror. 'Oh no! It turns out we're impermanent, though we thought we were permanent! It turns out we don't last, though we thought we were everlasting! It turns out we're short-lived, though we thought we were eternal! It turns out that we're impermanent, not lasting, short-lived, and included within substantial reality.' That's how powerful is the Realized One in the world with its gods, how illustrious and mighty."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"The Buddha, the teacher without a peer
in all the world with its gods,
rolls forth the Wheel of Dhamma
from his own insight:
substantial reality, its cessation,
the origin of substantial reality,
and the noble eightfold path
that leads to the stilling of suffering.
And then the long-lived gods,
so beautiful and glorious,
are afraid and full of terror,
like the other beasts when they hear a lion.
'We haven't transcended substantial reality!
It turns out we're impermanent!'
So they say when they hear the word
of the perfected one, free and unaffected."

SN 22.79 Itchy Khajjanīyasutta

At Sāvatthī.

"Mendicants, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them. What five? 'I had such form in the past.' Recollecting thus, it's only form that they recollect. 'I had such feeling ... perception ... choices ... consciousness in the past.' Recollecting thus, it's only consciousness that they recollect.

And why do you call it form? It's deformed; that's why it's called 'form'. Deformed by what? Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles. It's deformed; that's why it's called 'form'.

And why do you call it feeling? It feels; that's why it's called 'feeling'. And what does it feel? It feels pleasure, pain, and neutral. It feels; that's why it's called 'feeling'.

And why do you call it perception? It perceives; that's why it's called 'perception'. And what does it perceive? It perceives blue, yellow, red, and white. It perceives; that's why it's called 'perception'.

And why do you call them choices? Choices produce conditioned phenomena; that's why they're called 'choices'. And what are the conditioned phenomena that they produce? Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness. Choices produce conditioned phenomena; that's why they're called 'choices'.

And why do you call it consciousness? It cognizes; that's why it's called 'consciousness'. And what does it cognize? It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland. It cognizes; that's why it's called 'consciousness'.

A learned noble disciple reflects on this: 'Currently I'm itched by form. In the past I was also itched by form just like now. If I were to look forward to enjoying form in the future, I'd be itched by form in the future just as I am today.' Reflecting like this they don't worry about past form, they don't look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

'Currently I'm itched by feeling ...

perception ...

choices ...

consciousness. In the past I was also itched by consciousness just like now. If I were to look forward to enjoying consciousness in the future, I'd be itched by consciousness in the future just as I am today.' Reflecting like this they don't worry about past consciousness, they don't look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"So you should truly see any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.' You should truly see any kind of feeling ... perception ... choices ... consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness---with right understanding: 'This is not mine, I am not this, this is not my self.'

This is called a noble disciple who gets rid of things and doesn't accumulate them; who gives things up and doesn't grasp at them; who discards things and doesn't amass them; who dissipates things and doesn't get clouded by them.

And what things do they get rid of and not accumulate? They get rid of form and don't accumulate it. They get rid of feeling ... perception ... choices ... consciousness and don't accumulate it.

And what things do they give up and not grasp? They give up form and don't grasp it. They give up feeling ... perception ... choices ... consciousness and don't grasp it.

And what things do they discard and not amass? They discard form and don't amass it. They discard feeling ... perception ... choices ... consciousness and don't amass it.

And what things do they dissipate and not get clouded by? They dissipate form and don't get clouded by it. They dissipate feeling ... perception ... choices ... consciousness and don't get clouded by it.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

This is called a mendicant who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them.

And what things do they neither get rid of nor accumulate, but remain after getting rid of them? They neither get rid of nor accumulate form, but remain after getting rid of it. They neither get rid of nor accumulate feeling ... perception ... choices ... consciousness, but remain after getting rid of it.

And what things do they neither give up nor grasp, but remain after giving them up? They neither give up nor grasp form, but remain after giving it up. They neither give up nor grasp feeling ... perception ... choices ... consciousness, but remain after giving it up.

And what things do they neither discard nor amass, but remain after discarding them? They neither discard nor amass form, but remain after discarding it. They neither discard nor amass feeling ... perception ... choices ... consciousness, but remain after discarding it.

And what things do they neither dissipate nor get clouded by, but remain after dissipating them? They neither dissipate nor get clouded by form, but remain after dissipating it. They neither dissipate nor get clouded by feeling ... perception ... choices ... consciousness, but remain after dissipating it.

When a mendicant's mind is freed like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:

'Homage to you, O thoroughbred!
Homage to you, supreme among men!
We don't understand
the basis of your absorption.'"

SN 22.80 Beggars Piṇḍolyasutta

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Then the Buddha, having dismissed the mendicant Saṅgha for some reason, robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood for the day's meditation, plunged deep into it, and sat at the root of a young wood-apple tree to meditate.

Then as he was in private retreat this thought came to his mind, "I've sent the mendicant Saṅgha away. But there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. Not seeing me they may change and fall apart. If a young calf doesn't see its mother it may change and fall apart. ... Or if young seedlings don't get water they may change and fall apart. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. Not seeing me they may change and fall apart. Why don't I support the mendicant Saṅgha now as I did in the past?"

Then the divinity Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: "That's so true, Blessed One! That's so true, Holy One! The Buddha has sent the mendicant Saṅgha away. But there are mendicants who are junior, recently gone forth, newly come to this teaching and training. ... May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendicant Saṅgha now as he did in the past!"

The Buddha consented with silence. Then the divinity Sahampati, knowing that the Buddha had consented, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, where he sat on the seat spread out. Then he used his psychic power to will that the mendicants would come to him timidly, alone or in pairs. Those mendicants approached the Buddha timidly, bowed, and sat down to one side. The Buddha said to them:

"This is the last of lifestyles, mendicants, namely relying on alms. The world curses you: 'You beggar, walking bowl in hand!' Yet earnest gentlemen take it up for a good reason. Not to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living. But because they're swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They're swamped by suffering, mired in suffering. And they think, 'Hopefully I can find an end to this entire mass of suffering.'

That's how this gentleman has gone forth. Yet they covet sensual pleasures; they're infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties. Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn't be used as timber either in the village or the wilderness. I say that person is just like this. They've missed out on the pleasures of the lay life, and haven't fulfilled the goal of the ascetic life.

There are these three unskillful thoughts. Sensual, malicious, and cruel thoughts. And where do these three unskillful thoughts cease without anything left over? In those who meditate with their mind firmly established in the four kinds of mindfulness meditation; or who develop signless immersion. This is quite enough motivation to develop signless immersion. When signless immersion is developed and cultivated it is very fruitful and beneficial.

There are these two views. Views favoring continued existence and views favoring ending existence. A learned noble disciple reflects on this: 'Is there anything in the world that I could grasp without fault?' They understand: 'There's nothing in the world that I could grasp without fault. For in grasping I would grasp only at form, feeling, perception, choices, or consciousness. That grasping of mine would be a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.'

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?" ...

"So you should truly see ...

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.81 At Pārileyya Pālileyyasutta

At one time the Buddha was staying near Kosambī, in Ghosita's Monastery.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion.

Then, not long after the Buddha had left, one of the mendicants went to Venerable Ānanda and told him what had happened. Ānanda said, "Reverend, when the Buddha leaves like this it means he wants to stay alone. At this time no-one should follow him."

Then the Buddha, traveling stage by stage, arrived at Pārileyya, where he stayed at the root of a sacred sal tree. Then several mendicants went up to Venerable Ānanda and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side and said to him, "Reverend, it's been a long time since we've heard a Dhamma talk from the Buddha. We wish to hear a Dhamma talk from the Buddha."

Then Venerable Ānanda together with those mendicants went to Pārileyya to see the Buddha. They bowed and sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

Now at that time one of the monks had the thought, "How do you know and see in order to end the defilements in the present life?"

Then the Buddha, knowing that monk's train of thought, addressed the mendicants:

"Mendicants, I've taught the Dhamma analytically. I've analytically taught the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. That's how I've taught the Dhamma analytically. Though I've taught the Dhamma analytically, still a certain mendicant present here has this thought: 'How do you know and see in order to end the defilements in the present life?'

And how, mendicants, do you know and see in order to end the defilements in the present life? Take an unlearned ordinary person who 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.

They regard form as self. But that regarding is just a conditioned phenomenon. And what's the source, origin, birthplace, and inception of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That's how you should know and see in order to end the defilements in the present life.

Perhaps they don't regard form as self, but they still regard self as possessing form. But that regarding is just a conditioned phenomenon. ...

Perhaps they don't regard form as self, or self as possessing form, but they still regard form in self. But that regarding is just a conditioned phenomenon. ...

Perhaps they don't regard form as self, or self as possessing form, or form in self, but they still regard self in form. But that regarding is just a conditioned phenomenon. ...

Perhaps they don't regard form as self, or self as possessing form, or form in self, or self in form. But they regard feeling as self ... perception as self ... choices as self ... consciousness as self ... But that regarding is just a conditioned phenomenon. And what's the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That's how you should know and see in order to end the defilements in the present life.

Perhaps they don't regard form or feeling or perception or choices or consciousness as self. Still, they have such a view: 'The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.' But that eternalist view is just a conditioned phenomenon. And what's the source of that conditioned phenomenon? ... That's how you should know and see in order to end the defilements in the present life.

Perhaps they don't regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: 'The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.' Nor do they have such a view: 'I might not be, and it might not be mine. I will not be, and it will not be mine.' Still, they have doubts and uncertainties. They're undecided about the true teaching. That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon. And what's the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That's how you should know and see in order to end the defilements in the present life."

SN 22.82 A Full Moon Night Puṇṇamasutta

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra's mother in the Eastern Monastery, together with a large Saṅgha of mendicants. Now, at that time it was the sabbath---the full moon on the fifteenth day---and the Buddha was sitting in the open surrounded by the Saṅgha of monks.

Then one of the mendicants got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:

"Sir, I'd like to ask the Buddha about a certain point, if you'd take the time to answer."

"Well then, mendicant, take your own seat and ask what you wish."

"Yes, sir," replied that mendicant. He took his seat and said to the Buddha:

"Sir, are these the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness?"

"Yes, they are," replied the Buddha.

Saying "Good, sir", that mendicant approved and agreed with what the Buddha said. Then he asked another question:

"But sir, what is the root of these five grasping aggregates?"

"These five grasping aggregates are rooted in desire." ... "But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?"

"Neither. Rather, the desire and greed for them is the grasping there."

Saying "Good, sir", that mendicant asked another question:

"But sir, can there be different kinds of desire and greed for the five grasping aggregates?"

"There can," said the Buddha.

"It's when someone thinks: 'In the future, may I be of such form, such feeling, such perception, such choices, or such consciousness!' That's how there can be different kinds of desire and greed for the five grasping aggregates."

Saying "Good, sir", that mendicant asked another question:

"Sir, what is the scope of the term 'aggregates' as applied to the aggregates?"

"Any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form. Any kind of feeling at all ... Any kind of perception at all ... Any kind of choices at all ... Any kind of consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. That's the scope of the term 'aggregates' as applied to the aggregates."

Saying "Good, sir", that mendicant asked another question:

"What is the cause, sir, what is the reason why the aggregate of form is found? What is the cause, what is the reason why the aggregate of feeling ... perception ... choices ... consciousness is found?"

"The four principal states are the reason why the aggregate of form is found. Contact is the reason why the aggregates of feeling, perception, and choices are found. Name and form are the reasons why the aggregate of consciousness is found."

Saying "Good, sir", that mendicant asked another question:

"Sir, how does substantialist view come about?"

"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. They regard form as self, self as having form, form in self, or self in form. They regard feeling ... perception ... choices ... consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That's how substantialist view comes about."

Saying "Good, sir", that mendicant ... asked another question:

"But sir, how does substantialist view not come about?"

"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. They don't regard form as self, self as having form, form in self, or self in form. They don't regard feeling ... perception ... choices ... consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That's how substantialist view does not come about."

Saying "Good, sir", that mendicant ... asked another question:

"Sir, what's the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness?"

"The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling ... perception ... choices ... consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape."

Saying "Good, sir", that mendicant approved and agreed with what the Buddha said. Then he asked another question:

"Sir, how does one know and see so that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?"

"One truly sees any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.' They truly see any kind of feeling ... perception ... choices ... consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness---with right understanding: 'This is not mine, I am not this, this is not my self.' That's how to know and see so that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli."

Now at that time one of the mendicants had the thought:

"So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?"

Then the Buddha, knowing that monk's train of thought, addressed the mendicants:

"It's possible that some futile person here---unknowing and ignorant, their mind dominated by craving---thinks they can overstep the teacher's instructions. They think: 'So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?' Now, mendicants, you have been educated by me in questioning with regards to all these things in all such cases.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'"

"Two on the aggregates; exactly the same;
－ and can there be;
on the term; and on the cause;
two questions on substantial reality;
gratification; and that with consciousness:
these are the ten questions
the mendicant came to ask."

The Chapter on Senior Mendicants

SN 22.83 With Ānanda Ānandasutta

At Sāvatthī.

There Ānanda addressed the mendicants: "Reverends, mendicants!"

"Reverend," they replied. Ānanda said this:

"Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. He gave me this advice: 'Reverend Ānanda, the thought "I am" occurs because of grasping, not by not grasping. Grasping what? The thought "I am" occurs because of grasping form, feeling, perception, choices, and consciousness, not by not grasping.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They'd look because of grasping, not by not grasping. In the same way, the thought "I am" occurs because of grasping form, feeling, perception, choices, and consciousness, not by not grasping.

What do you think, Reverend Ānanda? Is form permanent or impermanent?'

'Impermanent, reverend.'

'Is feeling ... perception ... choices ... consciousness permanent or impermanent?'

'Impermanent, reverend.' ...

'So you should truly see ... Seeing this ... They understand: "... there is nothing further for this place."'

Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. He gave me this advice. And now that I've heard this teaching from Venerable Puṇṇa son of Mantāṇī, I've comprehended the teaching."

SN 22.84 With Tissa Tissasutta

At Sāvatthī.

Now at that time Venerable Tissa, the Buddha's paternal cousin, informed several mendicants:

"Reverends, my body feels like it's drugged. I'm disorientated, the teachings don't spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings."

Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

So the Buddha addressed one of the monks, "Please, monk, in my name tell the mendicant Tissa that the Teacher summons him."

"Yes, sir," that monk replied. He went to Tissa and said to him, "Reverend Tissa, the teacher summons you."

"Yes, reverend," Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

"Is it really true, Tissa, that you informed several mendicants that your body feels like it's drugged ... and you have doubts about the teachings?"

"Yes, sir."

"What do you think, Tissa? If you're not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?"

"Yes, sir."

"Good, good, Tissa! That's how it is, Tissa, when you're not rid of greed for form.

If you're not rid of greed for feeling ... perception ... choices ... consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?"

"Yes, sir."

"Good, good, Tissa! That's how it is, Tissa, when you're not rid of greed for consciousness.

What do you think, Tissa? If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?"

"No, sir."

"Good, good, Tissa! That's how it is, Tissa, when you are rid of greed for form ... feeling ... perception ... choices ... consciousness.

What do you think, Tissa? Is form permanent or impermanent?"

"Impermanent, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'

Suppose, Tissa, there were two people. One was not skilled in the path, the other was. The one not skilled in the path would question the one skilled in the path, who would reply: 'Come, good man, this is the path. Go down it an hour, and you'll see a fork in the road. Ignore the left, and take the right-hand path. Go an hour more, and you'll see a dense forest grove. Go an hour more, and you'll see an expanse of low-lying marshes. Go an hour more, and you'll see a large, steep cliff. Go an hour more, and you'll see level, cleared parkland.'

I've made up this simile to make a point. And this is what it means.

'A person who is not skilled in the path' is a term for an ordinary unlearned person.

'A person who is skilled in the path' is a term for the Realized One, the perfected one, the fully awakened Buddha.

'A fork in the road' is a term for doubt.

'The left-hand path' is a term for the wrong eightfold path, that is, wrong view ... wrong immersion.

'The right-hand path' is a term for the noble eightfold path, that is, right view ... right immersion.

'A dense forest grove' is a term for ignorance.

'An expanse of low-lying marshes' is a term for sensual pleasures.

'A large, steep cliff' is a term for anger and distress.

'Level, cleared parkland' is a term for extinguishment.

Rejoice, Tissa, rejoice! I'm here to advise you, to support you, and to teach you."

That is what the Buddha said. Satisfied, Venerable Tissa approved what the Buddha said.

SN 22.85 With Yamaka Yamakasutta

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Now at that time a mendicant called Yamaka had the following harmful misconception: "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."

Several mendicants heard about this. They went to Yamaka and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side and said to him, "Is it really true, Reverend Yamaka, that you have such a harmful misconception: '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'?"

"Yes, reverends, that's how I understand the Buddha's teaching."

"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." But even though admonished by those mendicants, Yamaka obstinately stuck to that misconception and insisted on stating it.

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, "May Venerable Sāriputta please go to the mendicant Yamaka out of sympathy." Sāriputta consented with silence.

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:

"Is it really true, Reverend Yamaka, that you have such a harmful misconception: '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'?"

"Yes, reverend, that's how I understand the Buddha's teaching."

"What do you think, Yamaka? Is form permanent or impermanent?"

"Impermanent, reverend."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, reverend."

"So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'

What do you think, Reverend Yamaka? Do you regard the Realized One as form?"

"No, reverend."

"Do you regard the Realized One as feeling ... perception ... choices ... consciousness?"

"No, reverend."

"What do you think, Reverend Yamaka? Do you regard the Realized One as in form?"

"No, reverend."

"Or do you regard the Realized One as distinct from form?"

"No, reverend."

"Do you regard the Realized One as in feeling ... or distinct from feeling ... as in perception ... or distinct from perception ... as in choices ... or distinct from choices ... as in consciousness?"

"No, reverend."

"Or do you regard the Realized One as distinct from consciousness?"

"No, reverend."

"What do you think, Yamaka? Do you regard the Realized One as possessing form, feeling, perception, choices, and consciousness?"

"No, reverend."

"What do you think, Yamaka? Do you regard the Realized One as one who is without form, feeling, perception, choices, and consciousness?"

"No, reverend."

"In that case, Reverend Yamaka, since you don't actually find the Realized One in this very life, is it appropriate to declare: '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.'?"

"Reverend Sāriputta, in my ignorance, I used to have that misconception. But now that I've heard the teaching from Venerable Sāriputta, I've given up that misconception, and I've comprehended the teaching."

"Reverend Yamaka, suppose they were to ask you: 'When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?' How would you answer?"

"Reverend, if they were to ask this, I'd answer like this: 'Reverend, form is impermanent. What's impermanent is suffering. What's suffering has ceased and ended.

Feeling ... perception ... choices ... consciousness is impermanent. What's impermanent is suffering. What's suffering has ceased and ended.' That's how I'd answer such a question."

"Good, good, Reverend Yamaka! Well then, I shall give you a simile to make the meaning even clearer. Suppose there was a householder or householder's son who was rich, with a lot of money and great wealth, and a bodyguard for protection. Then along comes a person who wants to harm, injure, and threaten him, and take his life. They'd think: 'This householder or householder's son is rich, with a lot of money and great wealth, and a bodyguard for protection. It won't be easy to take his life by force. Why don't I get close to him, then take his life?' So he goes up to that householder or householder's son and says: 'Sir, I would serve you.' They would serve that householder or householder's son. They'd get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. The householder or householder's son would consider them as a friend and companion, and come to trust them. But when that person realizes that 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.

What do you think, Yamaka? When that person went to the householder or householder's son and offered to serve him, weren't they a killer then, though he didn't know that this was his killer? 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, though he didn't know that this was his killer? And when, knowing he was alone, they took his life with a sharp knife, weren't they a killer then, though he didn't know that this was his killer?"

"Yes, reverend."

"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. They regard form as self, self as having form, form in self, or self in form. They regard feeling ... perception ... choices ... They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

They don't truly understand form---which is impermanent---as impermanent. They don't truly understand feeling ... perception ... choices ... consciousness---which is impermanent---as impermanent.

They don't truly understand form---which is suffering---as suffering. They don't truly understand feeling ... perception ... choices ... consciousness---which is suffering---as suffering.

They don't truly understand form---which is not-self---as not-self. They don't truly understand feeling ... perception ... choices ... consciousness---which is not-self---as not-self.

They don't truly understand form---which is conditioned---as conditioned. They don't truly understand feeling ... perception ... choices ... consciousness---which is conditioned---as conditioned.

They don't truly understand form---which is a killer---as a killer. They don't truly understand feeling ... perception ... choices ... consciousness---which is a killer---as a killer.

They're attracted to form, grasp it, and commit to the thought, 'my self'. They're attracted to feeling ... perception ... choices ... consciousness, grasp it, and commit to the thought, 'my self'. And when you've gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.

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. They don't regard form as self, self as having form, form in self, or self in form. They don't regard feeling ... perception ... choices ... consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

They truly understand form---which is impermanent---as impermanent. They truly understand feeling ... perception ... choices ... consciousness---which is impermanent---as impermanent.

They truly understand form---which is suffering---as suffering. They truly understand feeling ... perception ... choices ... consciousness---which is suffering---as suffering.

They truly understand form---which is not-self---as not-self. They truly understand feeling ... perception ... choices ... consciousness---which is not-self---as not-self.

They truly understand form---which is conditioned---as conditioned. They truly understand feeling ... perception ... choices ... consciousness---which is conditioned---as conditioned.

They truly understand form---which is a killer---as a killer. They truly understand feeling ... perception ... choices ... consciousness---which is a killer---as a killer.

Not being attracted to form, they don't grasp it, and commit to the thought, 'my self'. Not being attracted to feeling ... perception ... choices ... consciousness, they don't grasp it, and commit to the thought, 'my self'. And when you're not attracted to and don't grasp these five grasping aggregates, they lead to your lasting welfare and happiness."

"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. And after hearing this teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping."

SN 22.86 With Anurādha Anurādhasutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut. Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him:

"Reverend Anurādha, when a realized one is describing a realized one---a supreme person, highest of people, who has reached the highest point---they describe them in these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists."

When they said this, Venerable Anurādha said to those wanderers:

"Reverends, when a realized one is describing a realized one---a supreme person, highest of people, who has reached the highest point---they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists." When he said this, the wanderers said to him:

"This mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant." Then, after rebuking Venerable Anurādha by calling him "junior" and "foolish", the wanderers got up from their seats and left.

Soon after they had left, Anurādha thought:

"If those wanderers were to inquire further, how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuttal and criticism?"

Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him all that had happened.

"What do you think, Anurādha? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir." ... "So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'

What do you think, Anurādha? Do you regard a realized one as form?"

"No, sir."

"Do you regard a realized one as feeling ... perception ... choices ... consciousness?"

"No, sir."

"What do you think, Anurādha? Do you regard a realized one as in form?"

"No, sir."

"Or do you regard a realized one as distinct from form?"

"No, sir."

"Do you regard a realized one as in feeling ... or distinct from feeling ... as in perception ... or distinct from perception ... as in choices ... or distinct from choices ... as in consciousness ... or as distinct from consciousness?"

"No, sir."

"What do you think, Anurādha? Do you regard a realized one as possessing form, feeling, perception, choices, and consciousness?"

"No, sir."

"What do you think, Anurādha? Do you regard a realized one as one who is without form, feeling, perception, choices, and consciousness?"

"No, sir."

"In that case, Anurādha, since you don't actually find a realized one in this very life, is it appropriate to declare: 'Reverends, when a realized one is describing a realized one---a supreme person, highest of people, who has reached the highest point---they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists'?"

"No, sir."

"Good, good, Anurādha! In the past, as today, what I describe is suffering and the cessation of suffering."

SN 22.87 With Vakkali Vakkalisutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Now at that time Venerable Vakkali was staying in a potter's shed, and he was sick, suffering, gravely ill.

Then he addressed his carers, "Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: 'Sir, the mendicant Vakkali is sick, suffering, and gravely ill. He bows with his head to your feet.' And then say: 'Sir, please go to the mendicant Vakkali out of sympathy.'"

"Yes, reverend," those monks replied. They did as he asked. The Buddha consented with silence.

Then the Buddha robed up and, taking his bowl and robes, went to Venerable Vakkali. Venerable Vakkali saw the Buddha coming off in the distance and tried to rise on his cot.

But the Buddha said to him, "It's all right, Vakkali, don't get up. There are some seats spread out, I will sit there."

He sat on the seat spread out and said to Vakkali, "I hope you're keeping well, Vakkali; I hope you're all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing."

"Sir, I'm not all right, I'm not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading."

"I hope you don't have any remorse or regret?"

"Indeed, sir, I have no little remorse and regret."

"I hope you have no reason to blame yourself when it comes to ethical conduct?"

"No sir, I have no reason to blame myself when it comes to ethical conduct."

"In that case, Vakkali, why do you have remorse and regret?"

"For a long time I've wanted to go and see the Buddha, but I was physically too weak."

"Enough, Vakkali! Why would you want to see this rotten body? One who sees the teaching sees me. One who sees me sees the teaching. Seeing the teaching, you see me. Seeing me, you see the teaching.

What do you think, Vakkali? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir." ...

"So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'"

And then, after giving Venerable Vakkali this advice, the Buddha got up from his seat and went to the Vulture's Peak Mountain.

Then Venerable Vakkali addressed his carers, "Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili. It's unthinkable for one like me to die in an inhabited area!"

"Yes, reverend," replied those mendicants, and did as he asked. Meanwhile, the Buddha spent the rest of that night and day on Vulture's Peak Mountain.

Then, late at night, two glorious deities, lighting up the entire Vulture's Peak, went up to the Buddha, bowed, and stood to one side.

One deity said to him, "Sir, the mendicant Vakkali is intent on liberation!"

And another deity said to him, "He'll definitely be well freed!"

This is what those deities said. Then they bowed and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants:

"Come, mendicants, go to the mendicant Vakkali and tell him:

'Vakkali, hear the word of the Buddha and two deities.

Late last night, two glorious deities, lighting up the entire Vulture's Peak, went up to the Buddha, bowed, and stood to one side.

One deity said to him, "Sir, the mendicant Vakkali is intent on liberation!"

The other deity said to him, "He'll definitely be well freed!"

And the Buddha said, "Do not fear, Vakkali, do not fear! Your death will not be a bad one; your passing will not be a bad one."'"

"Yes, sir," those monks replied. They went to Vakkali and said to him:

"Vakkali, hear the word of the Buddha and two deities."

Then Vakkali addressed his carers, "Please, reverends, help me off my cot. It's unthinkable for one like me to listen to the Buddha's instructions sitting on a high seat."

"Yes, reverend," replied those mendicants, and helped him off his cot. They repeated what the Buddha had said.

Vakkali said, "Well then, reverends, in my name bow with your head at the Buddha's feet. Say to him: 'Sir, the mendicant Vakkali is sick, suffering, gravely ill. He bows with his head to your feet.' And then say: 'Form is impermanent. I have no doubt of that. I'm certain that what is impermanent is suffering. And I'm certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.

Feeling is impermanent ...

Perception is impermanent ...

Choices are impermanent ...

Consciousness is impermanent. I have no doubt of that. I'm certain that what is impermanent is suffering. And I'm certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.'"

"Yes, reverend," those monks replied, and left. And then, not long after those mendicants had left, Venerable Vakkali took his life.

Then those mendicants went up to the Buddha and told him Vakkali's message.

Then the Buddha said to the mendicants, "Come, mendicants, let's go to the Black Rock on the slopes of Isigili, where Vakkali, the gentleman, took his life."

"Yes, sir," they replied.

Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Vakkali off in the distance lying on his cot, having cast off the aggregates.

Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.

The Buddha said to the mendicants, "Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?"

"Yes, sir."

"That's Māra the Wicked searching for Vakkali's consciousness, wondering: 'Where is Vakkali's consciousness established?' But since his consciousness is not established, Vakkali is quenched."

SN 22.88 With Assaji Assajisutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill. Then he addressed his carers:

"Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: 'Sir, the mendicant Assaji is sick, suffering, gravely ill. He bows with his head to your feet.' And then say: 'Sir, please go to the mendicant Assaji out of sympathy.'"

"Yes, reverend," those monks replied. They did as he asked. The Buddha consented with silence.

Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji. Venerable Assaji saw the Buddha coming off in the distance, and tried to rise on his cot.

But the Buddha said to him, "It's all right, Assaji, don't get up. There are some seats spread out, I will sit there."

He sat on the seat spread out and said, "I hope you're keeping well, Assaji; I hope you're all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing."

"Sir, I'm not all right, I'm not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading."

"I hope you don't have any remorse or regret?"

"Indeed, sir, I have no little remorse and regret."

"I hope you have no reason to blame yourself when it comes to ethical conduct?"

"No sir, I have no reason to blame myself when it comes to ethical conduct."

"In that case, Assaji, why do you have remorse and regret?"

"Sir, before my time of illness I meditated having completely stilled the physical process. But now I can't get immersion. Since I can't get immersion, I think: 'May I not decline!'"

"Assaji, there are ascetics and brahmins for whom samādhi is the essence, equating immersion with the ascetic life. They think: 'May we not decline!'

What do you think, Assaji? Is form permanent or impermanent?"

"Impermanent, sir." ...

"Is consciousness permanent or impermanent?" ...

"So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'

If they feel a pleasant feeling, they understand that it's impermanent, that they're not attached to it, and that they don't relish it. If they feel a painful feeling, they understand that it's impermanent, that they're not attached to it, and that they don't relish it. If they feel a neutral feeling, they understand that it's impermanent, that they're not attached to it, and that they don't relish it. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body approaching, they understand: 'I feel the end of the body approaching.' Feeling the end of life approaching, they understand: 'I feel the end of life approaching.' They understand: 'When my body breaks up and my life is over, everything that's felt, being no longer relished, will become cool right here.'

Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed.

In the same way, feeling the end of the body approaching, they understand: 'I feel the end of the body approaching.' Feeling the end of life approaching, they understand: 'I feel the end of life approaching.' They understand: 'When my body breaks up and my life is over, everything that's felt, being no longer relished, will become cool right here.'"

SN 22.89 With Khemaka Khemakasutta

At one time several senior mendicants were staying near Kosambī, in Ghosita's Monastery. Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill.

In the late afternoon those senior mendicants came out of retreat and addressed Venerable Dāsaka, "Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: 'Reverend Khemaka, the seniors hope you're keeping well; they hope you're all right. They hope that your pain is fading, not growing, that its fading is evident, not its growing.'"

"Yes, reverends," replied Dāsaka. He went to Khemaka and said to him:

"Reverend Khemaka, the seniors hope you're keeping well; they hope you're all right. They hope that your pain is fading, not growing, that its fading is evident, not its growing."

"Reverend, I'm not keeping well, I'm not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading."

Then Dāsaka went to those seniors and told them what had happened. They said,

"Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: 'Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. Do you regard anything among these five grasping aggregates as self or as belonging to self?'"

"Yes, reverends," replied Dāsaka. He relayed the message to Khemaka, who replied:

Then Dāsaka went to those seniors and told them what had happened. They said:

"Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: 'Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self, then he is a perfected one, with defilements ended.'"

"Yes, reverends," replied Dāsaka. He relayed the message to Khemaka, who replied:

"These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended. For when it comes to the five grasping aggregates I'm not rid of the conceit 'I am'. But I don't regard anything as 'I am this'."

Then Dāsaka went to those seniors and told them what had happened. They said:

"Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: 'Reverend Khemaka, the seniors ask, when you say "I am", what is it that you're talking about? Is it form or apart from form? Is it feeling ... perception ... choices ... consciousness, or apart from consciousness? When you say "I am", what is it that you're talking about?"

"Yes, reverends," replied Dāsaka. He relayed the message to Khemaka, who replied:

"Enough, Reverend Dāsaka! What's the point in running back and forth? Bring my staff, I'll go to see the senior mendicants myself."

Then Venerable Khemaka, leaning on a staff, went to those senior mendicants and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side. They said to him:

"Reverend Khemaka, when you say 'I am', what is it that you're talking about? Is it form or apart from form? Is it feeling ... perception ... choices ... consciousness, or apart from consciousness? When you say 'I am', what is it that you're talking about?"

"Reverends, I don't say 'I am' with reference to form, or apart from form. I don't say 'I am' with reference to feeling ... perception ... choices ... consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I'm not rid of the conceit 'I am'. But I don't regard anything as 'I am this'.

It's like the scent of a blue water lily, or a pink or white lotus. Would it be right to say that the scent belongs to the petals or the stalk or the pistil?"

"No, reverend."

"Then, reverends, how should it be said?"

"It would be right to say that the scent belongs to the flower."

"In the same way, reverends, I don't say 'I am' with reference to form, or apart from form. I don't say 'I am' with reference to feeling ... perception ... choices ... consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I'm not rid of the conceit 'I am'. But I don't regard anything as 'I am this'.

Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit 'I am', the desire 'I am', and the underlying tendency 'I am' which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. 'Such is form, such is the origin of form, such is the ending of form. Such is feeling ... Such is perception ... Such are choices ... Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.' As they do so, that lingering residue is eradicated.

Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer. The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water. Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. The launderer returns it to its owners, who store it in a fragrant casket. And that lingering scent would be eradicated.

In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit 'I am', the desire 'I am', and the underlying tendency 'I am' which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. 'Such is form, such is the origin of form, such is the ending of form. Such is feeling ... Such is perception ... Such are choices ... Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.' As they do so, that lingering residue is eradicated."

When he said this, the senior mendicants said to Venerable Khemaka, "We didn't want to trouble Venerable Khemaka with our questions. But you're capable of explaining, teaching, asserting, establishing, clarifying, analyzing, and revealing the Buddha's instructions in detail. And that's just what you've done."

That's what Venerable Khemaka said. Satisfied, the senior mendicants approved what Venerable Khemaka said. And while this discourse was being spoken, the minds of sixty senior mendicants and of Venerable Khemaka were freed from defilements by not grasping.

SN 22.90 With Channa Channasutta

At one time several senior mendicants were staying near Varanasi, in the deer park at Isipatana.

Then in the late afternoon, Venerable Channa came out of retreat. Taking a latchkey, he went from dwelling to dwelling, going up to the senior mendicants and saying, "May the venerable senior mendicants advise me and instruct me! May they give me a Dhamma talk so that I can see the teaching!"

When he said this, the senior mendicants said to Venerable Channa:

"Reverend Channa, form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self."

Then Venerable Channa thought, "I too think in this way. ... And yet my mind does not leap forth, gain confidence, settle down, and become decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. Grasping arises from anxiety. And the mind reverts to thinking: 'So then who exactly is my self?' But that doesn't happen for someone who sees the teaching. Who can teach me the Dhamma so that I can see the teaching?"

Then Venerable Channa thought, "The Venerable Ānanda is staying near Kosambī, in Ghosita's Monastery. He's praised by the Buddha and esteemed by his sensible spiritual companions. He's quite capable of teaching me the Dhamma so that I can see the teaching. Since I have so much trust in Venerable Ānanda, why don't I go to see him?"

Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambī. He went to see Ānanda in Ghosita's Monastery, exchanged greetings with him, and told him what had happened. Then he said,

"May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see the teaching!"

"I'm already delighted with Venerable Channa. Hopefully you've opened yourself up and severed your hard-heartedness. Listen well, Channa. You are capable of understanding the teaching."

Then right away Channa was filled with lofty rapture and joy, "It seems I'm capable of understanding the teaching!"

"Reverend Channa, I heard and learned in the presence of the Buddha his advice to the mendicant Kaccānagotta:

'Kaccāna, this world mostly relies on the duality of existence and non-existence.

But when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And when you truly see the cessation of the world with right understanding, the concept of existence regarding the world does not occur.

The world is for the most part shackled by attraction, grasping, and insisting.

But if---when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency---you don't get attracted, grasp, and commit to the thought, "my self", you'll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.

This is how right view is defined.

"All exists": this is one extreme.

"All does not exist": this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way:

"Ignorance is a condition for choices. Choices are a condition for consciousness. ... That is how this entire mass of suffering originates.

When ignorance fades away and ceases with nothing left over, choices cease. ... That is how this entire mass of suffering ceases."'"

"Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. And now that I've heard this teaching from Venerable Ānanda, I've comprehended the teaching."

SN 22.91 Rāhula Rāhulasutta

At Sāvatthī.

Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, how does one know and see so that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?"

"Rāhula, one truly sees any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.'

That's how to know and see so that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli."

SN 22.92 Rāhula (2nd) Dutiyarāhulasutta

At Sāvatthī.

Seated to one side, Rāhula said to the Buddha:

"Rāhula, when one truly sees any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self,' one is freed by not grasping.

One truly sees any kind of feeling ... perception ... choices ... When one truly sees any kind of consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness---with right understanding: 'This is not mine, I am not this, this is not my self,' one is freed by not grasping.

The Chapter on Flowers

SN 22.93 A River Nadīsutta

At Sāvatthī.

"Suppose, mendicants, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they'd overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it'd break off, and they'd come to ruin because of that.

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.

They regard form as self, self as having form, form in self, or self in form. But their form breaks off, and they come to ruin because of that. They regard feeling ... perception ... choices ... consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But their consciousness breaks off, and they come to ruin because of that.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir." ...

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.94 Flowers Pupphasutta

At Sāvatthī.

"Mendicants, I do not argue with the world; it is the world that argues with me. When your speech is in line with the teaching you do not argue with anyone in the world. What the astute deem as not existing, I too say does not exist. What the astute deem as existing, I too say exists.

And what do the astute deem as not existing, which I too say does not exist? Form that is permanent, everlasting, eternal, and imperishable.

Feeling ...

Perception ...

Choices ...

Consciousness that is permanent, everlasting, eternal, and imperishable. This is what the astute deem as not existing, which I too say does not exist.

And what do the astute deem as existing, which I too say exists? Form that is impermanent, suffering, and perishable.

Feeling ... Perception ... Choices ...

Consciousness that is impermanent, suffering, and perishable. This is what the astute deem as existing, which I too say exists.

There is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

And what is that temporal phenomenon in the world? Form is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

Feeling ...

Perception ...

Choices ...

Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world."

SN 22.95 A Lump of Foam Pheṇapiṇḍūpamasutta

At one time the Buddha was staying near Ayojjhā on the bank of the Ganges river. There the Buddha addressed the mendicants:

"Mendicants, suppose this Ganges river was carrying along a big lump of foam. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a lump of foam?

In the same way, a mendicant sees and contemplates any kind of form at all---past, future, or present; internal or external; coarse or fine; inferior or superior; near or far---examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in form?

Suppose it was autumn, when the heavens rain heavily, and a bubble on the water forms and pops right away. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a water bubble?

In the same way, a mendicant sees and contemplates any kind of feeling at all ... examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in feeling?

Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a mirage?

In the same way, a mendicant sees and contemplates any kind of perception at all ... examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what core could there be in perception?

Suppose there was a person in need of heartwood. Wandering in search of heartwood, they'd take a sharp axe and enter a forest. There they'd see a big banana tree, straight and young and grown free of defects. They'd cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn't even find sapwood, much less heartwood. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a banana tree?

In the same way, a mendicant sees and contemplates any kind of choices at all ... examining them carefully. And they appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in choices?

Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a magic trick?

In the same way, a mendicant sees and contemplates any kind of consciousness at all---past, future, or present; internal or external; coarse or fine; inferior or superior; near or far---examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in consciousness?

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Form is like a lump of foam;
feeling is like a bubble;
perception seems like a mirage;
choices like a banana tree;
and consciousness like a magic trick:
so taught the kinsman of the Sun.
However you contemplate them,
examining them carefully,
they're vacuous and hollow
when you look at them closely.
Concerning this body,
he of vast wisdom has taught
that when three things are given up,
you'll see this form discarded.
Vitality, warmth, and consciousness:
when they leave the body,
it lies there tossed aside,
food for others, mindless.
Such is this process,
this illusion, this lament of fools.
It's said to be a killer,
for no core is found here.
An energetic mendicant
should examine the aggregates like this,
with situational awareness and mindfulness
whether by day or by night.
They should give up all yoking,
and make a refuge for themselves.
They should live as though their head was on fire,
aspiring to the state that does not pass."

SN 22.96 A Lump of Cow Dung Gomayapiṇḍasutta

At Sāvatthī.

Seated to one side, that mendicant said to the Buddha:

"Sir, is there any form at all that's permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling ... perception ... choices ... consciousness at all that's permanent, everlasting, eternal, imperishable, and will last forever and ever?"

"Mendicant, there is no form at all that's permanent, everlasting, eternal, imperishable, and will last forever and ever. There's no feeling ... perception ... choices ... consciousness at all that's permanent, everlasting, eternal, imperishable, and will last forever and ever."

Then the Buddha, picking up a lump of cow dung, said to the mendicants:

"There's not even this much of any incarnation that's permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn't, this living of the spiritual life for the complete ending of suffering is found.

Once upon a time I was an anointed aristocratic king. I had 84,000 cities, with the capital Kusāvatī the foremost. I had 84,000 palaces, with the palace named Principle the foremost. I had 84,000 chambers, with the great foyer the foremost. I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers---shag-piled or embroidered with flowers---and spread with a fine deer hide, with a canopy above and red pillows at both ends. I had 84,000 bull elephants with gold adornments and banners, covered with snow gold netting, with the royal bull elephant named Sabbath the foremost. I had 84,000 horses with gold adornments and banners, covered with snow gold netting, with the royal steed named Thundercloud the foremost. I had 84,000 chariots with gold adornments and banners, covered with snow gold netting, with the chariot named Triumph the foremost. I had 84,000 jewels, with the jewel-treasure the foremost. I had 84,000 women, with Queen Subhaddā the foremost. I had 84,000 aristocrat vassals, with the commander-treasure the foremost. I had 84,000 milk cows with silken reins and bronze pails. I had 8,400,000,000 fine cloths of linen, cotton, silk, and wool. I had 84,000 servings of food, which were presented to me as offerings in the morning and evening.

Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. Of those 84,000 mansions, I only dwelt in one, the Palace of Principle. Of those 84,000 chambers, I only dwelt in the great foyer. Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver. Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. Of those 84,000 chariots, I only rode one, the chariot named Triumph. Of those 84,000 women, I was only served by one, a maiden of the aristocratic or peasant classes. Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, cotton, silk, and wool. Of those 84,000 servings of food, I only had one, eating at most a cup of rice with suitable sauce.

And so all those conditioned phenomena have passed, ceased, and perished. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions."

SN 22.97 A Fingernail Nakhasikhāsutta

At Sāvatthī.

Seated to one side, that mendicant said to the Buddha:

Then the Buddha, picking up a little bit of dirt under his fingernail, addressed that mendicant:

"There's not even this much of any form that's permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn't, this living of the spiritual life for the complete ending of suffering is found.

There's not even this much of any feeling ...

perception ...

choices ...

consciousness that's permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn't, this living of the spiritual life for the complete ending of suffering is found.

What do you think, mendicant? Is form permanent or impermanent?"

"Impermanent, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir." ...

"So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.98 Plain Version Suddhikasutta

At Sāvatthī.

Seated to one side, that mendicant said to the Buddha:

SN 22.99 A Leash Gaddulabaddhasutta

At Sāvatthī.

"Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

There comes a time when the ocean dries up and evaporates and is no more. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

There comes a time when the great earth is burned up and destroyed, and is no more. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar.

In the same way, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They've not seen true persons, and are neither skilled nor trained in their teaching. They regard form ... feeling ... perception ... choices ... consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They just keep running and circling around form, feeling, perception, choices, and consciousness. Doing so, they're not freed from form, feeling, perception, choices, and consciousness. They're not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're not freed from suffering, I say.

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. They don't regard form ... feeling ... perception ... choices ... or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They don't keep running and circling around form, feeling, perception, choices, and consciousness. By not doing so, they're freed from form, feeling, perception, choices, and consciousness. They're freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're freed from suffering, I say."

SN 22.100 A Leash (2nd) Dutiyagaddulabaddhasutta

At Sāvatthī.

"Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar.

In the same way, an unlearned ordinary person regards form like this: 'This is mine, I am this, this is my self.' They regard feeling ... perception ... choices ... consciousness like this: 'This is mine, I am this, this is my self.' When walking, they walk right beside the five grasping aggregates. When standing ... sitting ... lying down, they lie down right beside the five grasping aggregates.

So you should regularly check your own mind: 'For a long time this mind has been corrupted by greed, hate, and delusion.' Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.

Mendicants, have you seen the picture called 'Conduct'?"

"Yes, sir."

"That picture was elaborated by the mind, but the mind is even more elaborate than that.

I don't see any other order of beings as elaborate as the animal realm. The creatures in the animal realm were elaborated by the mind, but the mind is even more elaborate than that.

Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they'd create the form of a woman or a man, whole in its major and minor limbs.

In the same way, when an unlearned ordinary person creates a future life, all they create is form, feeling, perception, choices, and consciousness.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?" ...

"So you should truly see ... Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.101 The Adze Vāsijaṭasutta

At Sāvatthī.

"Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? 'Such is form, such is the origin of form, such is the ending of form. Such is feeling ... Such is perception ... Such are choices ... Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.' The ending of the defilements is for one who knows and sees this.

When a mendicant is not committed to development, they might wish: 'If only my mind were freed from the defilements by not grasping!' Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: 'It's because they're undeveloped.' Undeveloped in what? Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose there was a chicken with eight or ten or twelve eggs. But she had not properly sat on them to keep them warm and incubated. That chicken might wish: 'If only my chicks could break out of the eggshell with their claws and beak and hatch safely!' But they can't break out and hatch safely. Why is that? Because that chicken with eight or ten or twelve eggs has not properly sat on them to keep them warm and incubated.

In the same way, when a mendicant is not committed to development, they might wish: 'If only my mind was freed from the defilements by not grasping!' Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: 'It's because they're undeveloped.' Undeveloped in what? Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

When a mendicant is committed to development, they might not wish: 'If only my mind were freed from the defilements by not grasping!' Even so, their mind is freed from defilements by not grasping. Why is that? You should say: 'It's because they are developed.' Developed in what? Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. That chicken might not wish: 'If only my chicks could break out of the eggshell with their claws and beak and hatch safely!' But still they can break out and hatch safely. Why is that? Because that chicken with eight or ten or twelve eggs properly sat on them to keep them warm and incubated.

In the same way, when a mendicant is committed to development, they might not wish: 'If only my mind were freed from the defilements by not grasping!' Even so, their mind is freed from defilements by not grasping. Why is that? You should say: 'It's because they are developed.' Developed in what? Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don't know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away.

In the same way, when a mendicant is committed to development, they don't know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away. Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the monsoon clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant is committed to development their fetters readily collapse and rot away."

SN 22.102 The Perception of Impermanence Aniccasaññāsutta

At Sāvatthī.

"Mendicants, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit 'I am'.

In the autumn, a farmer ploughing with a large plough shears through all the root networks. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

Of all kinds of fragrant root, spikenard is said to be the best. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

Of all kinds of fragrant flower, jasmine is said to be the best. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

The radiance of all the stars is not worth a sixteenth part of the moon's radiance, so the moon's radiance is said to be the best of them all. In the same way, when the perception of impermanence is developed ... it eradicates all conceit 'I am'.

In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit 'I am'.

And how is the perception of impermanence developed and cultivated so that ... it eradicates all conceit 'I am'? 'Such is form, such is the origin of form, such is the ending of form. Such is feeling ... Such is perception ... Such are choices ... Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.'

That's how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That's how it eliminates all ignorance and eradicates all conceit 'I am'."

the final fifty

The Chapter on Sides

SN 22.103 Sides Antasutta

At Sāvatthī.

"Mendicants, there are these four sides. What four? The side of substantial reality, the side of the origin of substantial reality, the side of the cessation of substantial reality, and the side of the practice that leads to the cessation of substantial reality. And what is the side of substantial reality? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called the side of substantial reality.

And what is the side of the origin of substantial reality? It's the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the side of the origin of substantial reality.

And what is the side of the cessation of substantial reality? It's the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the side of the cessation of substantial reality.

And what is the side of the practice that leads to the cessation of substantial reality? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the side of the practice that leads to the cessation of substantial reality. These are the four sides."

SN 22.104 Suffering Dukkhasutta

At Sāvatthī.

"Mendicants, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Listen ...

And what is suffering? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called suffering.

And what is the origin of suffering? It's the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the origin of suffering.

And what is the cessation of suffering? It's the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of suffering.

And what is the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the cessation of suffering."

SN 22.105 Substantial Reality Sakkāyasutta

At Sāvatthī.

"Mendicants, I will teach you substantial reality, the origin of substantial reality, the cessation of substantial reality, and the practice that leads to the cessation of substantial reality. Listen ...

And what is substantial reality? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called substantial reality.

And what is the origin of substantial reality? It's the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the origin of substantial reality.

And what is the cessation of substantial reality? It's the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of substantial reality.

And what is the practice that leads to the cessation of substantial reality? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the cessation of substantial reality."

SN 22.106 Should Be Completely Understood Pariññeyyasutta

At Sāvatthī.

"Mendicants, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. Listen ...

And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood."

SN 22.107 Ascetics (1st) Samaṇasutta

At Sāvatthī.

"Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.

There are ascetics and brahmins who don't truly understand these five grasping aggregates' gratification, drawback, and escape ...

There are ascetics and brahmins who do truly understand ..."

SN 22.108 Ascetics (2nd) Dutiyasamaṇasutta

At Sāvatthī.

"Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.

There are ascetics and brahmins who don't truly understand these five grasping aggregates' origin, ending, gratification, drawback, and escape ... Those venerables don't realize the goal of life as an ascetic or brahmin ...

There are ascetics and brahmins who do truly understand ... Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

SN 22.109 A Stream-Enterer Sotāpannasutta

At Sāvatthī.

"Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A noble disciple comes to truly understand these five grasping aggregates' origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

SN 22.110 A Perfected One Arahantasutta

At Sāvatthī.

"Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates' origin, ending, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment."

SN 22.111 Giving Up Desire Chandappahānasutta

At Sāvatthī.

"Mendicants, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

You should give up any desire, greed, relishing, and craving for feeling ... perception ... choices ... consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future."

SN 22.112 Giving Up Desire (2nd) Dutiyachandappahānasutta

At Sāvatthī.

"Mendicants, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

You should give up any desire, greed, relishing, and craving for feeling ... perception ... choices ... consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future."

The Chapter on a Dhamma Speaker

SN 22.113 Ignorance Avijjāsutta

At Sāvatthī.

Then a mendicant went up to the Buddha and said to him:

"Sir, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"

"Mendicant, it's when an unlearned ordinary person doesn't understand form, its origin, its cessation, and the practice that leads to its cessation. They don't understand feeling ... perception ... choices ... consciousness, its origin, its cessation, and the practice that leads to its cessation.

This is called ignorance. And this is how an ignorant person is defined."

SN 22.114 Knowledge Vijjāsutta

At Sāvatthī.

Seated to one side, that mendicant said to the Buddha:

"Sir, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"

"Mendicant, it's when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. They understand feeling ... perception ... choices ... consciousness, its origin, its cessation, and the practice that leads to its cessation.

This is called knowledge. And this is how a knowledgeable person is defined."

SN 22.115 A Dhamma speaker Dhammakathikasutta

At Sāvatthī.

Seated to one side, that mendicant said to the Buddha:

"Sir, they speak of a 'Dhamma speaker'. How is a Dhamma speaker defined?"

"Mendicant, if a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding form, they're qualified to be called a 'mendicant who speaks on Dhamma'.

If they practice for disillusionment, dispassion, and cessation regarding form, they're qualified to be called a 'mendicant who practices in line with the teaching'.

If they're freed by not grasping by disillusionment, dispassion, and cessation regarding form, they're qualified to be called a 'mendicant who has attained extinguishment in this very life'.

If a mendicant teaches Dhamma for disillusionment with feeling ... perception ... choices ... consciousness, for its fading away and cessation, they're qualified to be called a 'mendicant who speaks on Dhamma'.

If they practice for disillusionment, dispassion, and cessation regarding consciousness, they're qualified to be called a 'mendicant who practices in line with the teaching'.

If they're freed by not grasping by disillusionment, dispassion, and cessation regarding consciousness, they're qualified to be called a 'mendicant who has attained extinguishment in this very life'."

SN 22.116 A Dhamma speaker (2nd) Dutiyadhammakathikasutta

At Sāvatthī.

Seated to one side, that mendicant said to the Buddha:

"Sir, they speak of a 'Dhamma speaker'. How is a Dhamma speaker defined? How is a mendicant who practices in line with the teaching defined? And how is a mendicant who has attained extinguishment in this very life defined?"

"Mendicant, if a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding form, they're qualified to be called a 'mendicant who speaks on Dhamma'.

If they practice for disillusionment, dispassion, and cessation regarding form, they're qualified to be called a 'mendicant who practices in line with the teaching'.

If they're freed by not grasping by disillusionment, dispassion, and cessation regarding form, they're qualified to be called a 'mendicant who has attained extinguishment in this very life'.

If they practice for disillusionment, dispassion, and cessation regarding consciousness, they're qualified to be called a 'mendicant who practices in line with the teaching'.

SN 22.117 Shackles Bandhanasutta

At Sāvatthī.

"Mendicants, take an unlearned ordinary person who 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. They regard form as self, self as having form, form in self, or self in form. They're called an unlearned ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They're born in bonds and die in bonds, and in bonds they go from this world to the next.

They regard feeling ... perception ... choices ... consciousness as self. They're called an unlearned ordinary person who is bound to consciousness, inside and out. They see neither the near shore nor the far shore. They're born in bonds and die in bonds, and in bonds they go from this world to the next.

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. They don't regard form as self, self as having form, form in self, or self in form. They're called a learned noble disciple who is not bound to form, inside or out. They see the near shore and the far shore. They're exempt from suffering, I say.

They don't regard feeling ... perception ... choices ... consciousness as self. They're called a learned noble disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They're exempt from suffering, I say."

SN 22.118 Questioning Paripucchitasutta

At Sāvatthī.

"What do you think, mendicants? Do you regard form like this: 'This is mine, I am this, this is my self'?"

"No, sir."

"Good, mendicants! Form should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' Do you regard feeling ... perception ... choices ... consciousness like this: 'This is mine, I am this, this is my self'?"

"No, sir."

"Good, mendicants! Consciousness should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.119 Questioning (2nd) Dutiyaparipucchitasutta

At Sāvatthī.

"What do you think, mendicants? Do you regard form like this: 'This is not mine, I am not this, this is not my self'?"

"Yes, sir."

"Good, mendicants! Consciousness should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.'

Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.120 Things Prone To Being Fettered Saṁyojaniyasutta

At Sāvatthī.

"Mendicants, I will teach you the things that are prone to being fettered, and the fetter. Listen ...

What are the things that are prone to being fettered? And what is the fetter?

Form is something that's prone to being fettered. The desire and greed for it is the fetter.

Feeling ...

Perception ...

Choices ...

Consciousness is something that's prone to being fettered. The desire and greed for it is the fetter.

These are called the things that are prone to being fettered, and this is the fetter."

SN 22.121 Things Prone to Fuel Grasping Upādāniyasutta

At Sāvatthī.

"Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen ...

What are the things that fuel grasping? And what is the grasping?

Form is something that's prone to fuel grasping. The desire and greed for it is the grasping.

Feeling ...

Perception ...

Choices ...

Consciousness is something that's prone to fuel grasping. The desire and greed for it is the grasping.

These are called the things that fuel grasping, and this is the grasping."

SN 22.122 An Ethical Mendicant Sīlavantasutta

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, and said:

"Reverend Sāriputta, what things should an ethical mendicant rationally apply the mind to?"

"Reverend Koṭṭhita, an ethical mendicant should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. An ethical mendicant should rationally apply the mind to these five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. It's possible that an ethical 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?"

"But Reverend Sāriputta, what things should a mendicant once-returner rationally apply the mind to?"

"A mendicant once-returner should also rationally apply the mind to these five grasping aggregates as impermanent ... as not-self. 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."

"But Reverend Sāriputta, what things should a mendicant non-returner rationally apply the mind to?"

"A mendicant non-returner should also rationally apply the mind to these five grasping aggregates as impermanent ... as not-self. It's possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize perfection."

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

"Reverend Koṭṭhita, a perfected one should also rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling 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."

SN 22.123 Learned Sutavantasutta

"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 misery, as an affliction, as alien, as falling 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."

SN 22.124 With Kappa Kappasutta

At Sāvatthī.

Then Venerable Kappa went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, how does one know and see so that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?"

"Kappa, one truly sees any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.'

That's how to know and see so that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli."

SN 22.125 With Kappa (2nd) Dutiyakappasutta

At Sāvatthī.

Seated to one side, Venerable Kappa said to the Buddha:

"Kappa, one is freed by not grasping having truly seen any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.'

The Chapter on Ignorance

SN 22.126 Liable To Originate Samudayadhammasutta

At Sāvatthī.

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"

"Mendicant, it's when an unlearned ordinary person doesn't truly understand form, which is liable to originate, as form which is liable to originate. They don't truly understand form, which is liable to vanish, as form which is liable to vanish. They don't truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.

They don't truly understand feeling ... perception ... choices ... consciousness, which is liable to originate, as consciousness which is liable to originate. They don't truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. They don't truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.

This is called ignorance. And this is how an ignorant person is defined."

When he said this, the mendicant said to the Buddha:

"Sir, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"

"Mendicant, it's when a learned noble disciple truly understands form, which is liable to originate, as form which is liable to originate. They truly understand form, which is liable to vanish, as form which is liable to vanish. They truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.

They truly understand feeling ... perception ... choices ... consciousness, which is liable to originate, as consciousness which is liable to originate. They truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. They truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.

This is called knowledge. And this is how a knowledgeable person is defined."

SN 22.127 Liable To Originate (2nd) Dutiyasamudayadhammasutta

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

Mahākoṭṭhita said to Sāriputta:

"Reverend Sāriputta, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"

"Reverend, it's when an unlearned ordinary person doesn't truly understand form, which is liable to originate ... liable to vanish ... liable to originate and vanish, as form which is liable to originate and vanish.

They don't truly understand feeling ... perception ... choices ... consciousness, which is liable to originate ... liable to vanish ... liable to originate and vanish, as consciousness which is liable to originate and vanish.

This is called ignorance. And this is how an ignorant person is defined."

SN 22.128 Liable To Originate (3rd) Tatiyasamudayadhammasutta

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

Mahākoṭṭhita said to Sāriputta:

"Reverend Sāriputta, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"

"Reverend, it's when a learned noble disciple truly understands form, which is liable to originate ... liable to vanish ... liable to originate and vanish, as form which is liable to originate and vanish.

They truly understand feeling ... perception ... choices ... consciousness, which is liable to originate ... liable to vanish ... liable to originate and vanish, as consciousness which is liable to originate and vanish.

This is called knowledge. And this is how a knowledgeable person is defined."

SN 22.129 Gratification Assādasutta

At Varanasi. Mahākoṭṭhita said to Sāriputta:

"Reverend Sāriputta, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"

"Reverend, an unlearned ordinary person doesn't truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

This is called ignorance. And this is how an ignorant person is defined."

SN 22.130 Gratification (2nd) Dutiyaassādasutta

At Varanasi.

"Reverend Sāriputta, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"

"Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

This is called knowledge. And this is how a knowledgeable person is defined."

SN 22.131 Origin Samudayasutta

At Varanasi.

"Reverend Sāriputta, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"

"Reverend, an unlearned ordinary person doesn't truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

This is called ignorance. And this is how an ignorant person is defined."

SN 22.132 Origin (2nd) Dutiyasamudayasutta

At Varanasi. Mahākoṭṭhita said to Sāriputta:

"Reverend Sāriputta, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"

"Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

This is called knowledge. And this is how a knowledgeable person is defined."

SN 22.133 With Koṭṭhita Koṭṭhikasutta

At Varanasi. Sāriputta said to Mahākoṭṭhita:

"Reverend Koṭṭhita, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"

"Reverend, an unlearned ordinary person doesn't truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

This is called ignorance. And this is how an ignorant person is defined."

When he said this, Venerable Sāriputta said to him:

"Reverend Koṭṭhita, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"

"Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

This is called knowledge. And this is how a knowledgeable person is defined."

SN 22.134 With Koṭṭhita (2nd) Dutiyakoṭṭhikasutta

At Varanasi.

"Reverend Koṭṭhita, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"

This is called ignorance. And this is how an ignorant person is defined."

When he said this, Venerable Sāriputta said to him:

"Reverend Koṭṭhita, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"

"Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

This is called knowledge. And this is how a knowledgeable person is defined."

SN 22.135 With Koṭṭhita (3rd) Tatiyakoṭṭhikasutta

The same setting. Sāriputta said to Mahākoṭṭhita:

"Reverend Koṭṭhita, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"

"Reverend, it's when an unlearned ordinary person doesn't understand form, its origin, its cessation, and the practice that leads to its cessation. They don't understand feeling ... perception ... choices ... consciousness, its origin, its cessation, and the practice that leads to its cessation.

This is called ignorance. And this is how an ignorant person is defined."

When he said this, Venerable Sāriputta said to him:

"Reverend Koṭṭhita, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"

"Reverend, it's when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. They understand feeling ... perception ... choices ... consciousness, its origin, its cessation, and the practice that leads to its cessation.

This is called knowledge. And this is how a knowledgeable person is defined."

The Chapter on Burning Chaff

SN 22.136 Burning Chaff Kukkuḷasutta

At Sāvatthī.

"Mendicants, form, feeling, perception, choices, and consciousness are burning chaff.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 22.137 Impermanence Aniccasutta

At Sāvatthī.

"Mendicants, you should give up desire for what is impermanent.

And what is impermanent? Form is impermanent; you should give up desire for it.

Feeling ...

Perception ...

Choices ...

Consciousness is impermanent; you should give up desire for it.

You should give up desire for what is impermanent."

SN 22.138 Impermanence (2nd) Dutiyaaniccasutta

At Sāvatthī.

"Mendicants, you should give up greed for what is impermanent. And what is impermanent?

Form is impermanent; you should give up greed for it.

Feeling ...

Perception ...

Choices ...

Consciousness is impermanent; you should give up greed for it.

You should give up greed for what is impermanent."

SN 22.139 Impermanence (3rd) Tatiyaaniccasutta

At Sāvatthī.

"Mendicants, you should give up desire and greed for what is impermanent. And what is impermanent?

Form is impermanent; you should give up desire and greed for it.

Feeling ...

Perception ...

Choices ...

Consciousness is impermanent; you should give up desire and greed for it.

You should give up desire and greed for what is impermanent."

SN 22.140 Suffering Dukkhasutta

At Sāvatthī.

"Mendicants, you should give up desire for what is suffering. ..."

SN 22.141 Suffering (2nd) Dutiyadukkhasutta

At Sāvatthī.

"Mendicants, you should give up greed for what is suffering. ..."

SN 22.142 Suffering (3rd) Tatiyadukkhasutta

At Sāvatthī.

"Mendicants, you should give up desire and greed for what is suffering. ..."

SN 22.143 Not-Self Anattasutta

At Sāvatthī.

"Mendicants, you should give up desire for what is not-self. ..."

SN 22.144 Not-Self (2nd) Dutiyaanattasutta

At Sāvatthī.

"Mendicants, you should give up greed for what is not-self. ..."

SN 22.145 Not-Self (3rd) Tatiyaanattasutta

At Sāvatthī.

"Mendicants, you should give up desire and greed for what is not-self. ..."

SN 22.146 Full of Disillusionment Nibbidābahulasutta

At Sāvatthī.

"Mendicants, when a gentleman has gone forth out of faith, this is what's in line with the teachings. They should live full of disillusionment for form, feeling, perception, choices, and consciousness. Living in this way, they completely understand form, feeling, perception, choices, and consciousness. Completely understanding form, feeling, perception, choices, and consciousness, they're freed from these things. They're freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're freed from suffering, I say."

SN 22.147 Observing Impermanence Aniccānupassīsutta

At Sāvatthī.

"Mendicants, when a gentleman has gone forth out of faith, this is what's in line with the teachings. They should live observing impermanence in form, feeling, perception, choices, and consciousness. ... They're freed from suffering, I say."

SN 22.148 Observing Suffering Dukkhānupassīsutta

At Sāvatthī.

"Mendicants, when a gentleman has gone forth out of faith, this is what's in line with the teachings. They should live observing suffering in form, feeling, perception, choices, and consciousness. ... They're freed from suffering, I say."

SN 22.149 Observing Not-Self Anattānupassīsutta

At Sāvatthī.

"Mendicants, when a gentleman has gone forth out of faith, this is what's in line with the teachings. They should live observing not-self in form, feeling, perception, choices, and consciousness. ... They're freed from suffering, I say."

The Chapter on Views

SN 22.150 In Oneself Ajjhattasutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form, pleasure and pain arise in oneself. When feeling ... perception ... choices ... consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would pleasure and pain arise in oneself?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would pleasure and pain arise in oneself?"

"No, sir."

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.151 This Is Mine Etaṁmamasutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what and insisting on what, does someone regard things like this: 'This is mine, I am this, this is my self'?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form and insisting on form ... When consciousness exists, because of grasping consciousness and insisting on consciousness, someone regards it like this: 'This is mine, I am this, this is my self.'

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would you regard it like this: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would you regard it like this: 'This is mine, I am this, this is my self'?"

"No, sir."

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.152 This Is My Self Soattāsutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: 'The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable'?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form and insisting on form, the view arises: 'The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.' When feeling ... perception ... choices ... consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: 'The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.'

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would the view arise: 'The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"No, sir."

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.153 It Might Not Be Mine Nocamesiyāsutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: 'I might not be, and it might not be mine. I will not be, and it will not be mine'?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form and insisting on form, the view arises: 'I might not be, and it might not be mine. I will not be, and it will not be mine.' When feeling ... perception ... choices ... consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: 'I might not be, and it might not be mine. I will not be, and it will not be mine.'

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would the view arise: 'I might not be, and it might not be mine. I will not be, and it will not be mine'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would the view arise: 'I might not be, and it might not be mine. I will not be, and it will not be mine'?"

"No, sir."

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.154 Wrong View Micchādiṭṭhisutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what and insisting on what, does wrong view arise?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form and insisting on form, wrong view arises. When feeling ... perception ... choices ... consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would wrong view arise?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But by not grasping what's impermanent, suffering, and perishable, would wrong view arise?"

"No, sir."

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.155 Substantialist View Sakkāyadiṭṭhisutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what and insisting on what, does substantialist view arise?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form and insisting on form, substantialist view arises. When feeling ... perception ... choices ... consciousness exists, because of grasping consciousness and insisting on consciousness, substantialist view arises.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would substantialist view arise?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would substantialist view arise?"

"No, sir."

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.156 View of Self Attānudiṭṭhisutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what and insisting on what, does view of self arise?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form and insisting on form, view of self arises. When feeling ... perception ... choices ... consciousness exists, because of grasping consciousness and insisting on consciousness, view of self arises.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would view of self arise?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would view of self arise?"

"No, sir."

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.157 Insistence Abhinivesasutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise. When feeling ... perception ... choices ... consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?"

"No, sir." ...

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.158 Insistence (2nd) Dutiyaabhinivesasutta

At Sāvatthī.

"Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?"

"Our teachings are rooted in the Buddha. ..."

"When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise. When feeling ... perception ... choices ... consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise.

What do you think, mendicants? Is form permanent or impermanent?"

"Impermanent, sir." ...

"But by not grasping what's impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?"

"No, sir."

"Seeing this ... They understand: '... there is nothing further for this place.'"

SN 22.159 With Ānanda Ānandasutta

At Sāvatthī.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."

"What do you think, Ānanda? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling ... perception ... choices ... consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir." ...

"Seeing this ... They understand: '... there is nothing further for this place.'"

Linked Discourses on the Aggregates ​

The Chapter on Nakula's Father ​

SN 22.1 Nakula's Father Nakulapitusutta ​

SN 22.2 At Devadaha Devadahasutta ​

SN 22.3 With Hāliddikāni Hāliddikānisutta ​

SN 22.4 Hāliddikāni (2nd) Dutiyahāliddikānisutta ​

SN 22.5 Development of Immersion Samādhisutta ​

SN 22.6 Retreat Paṭisallāṇasutta ​

SN 22.7 Anxiety Because of Grasping Upādāparitassanāsutta ​

SN 22.8 Anxiety Because of Grasping (2nd) Dutiyaupādāparitassanāsutta ​

SN 22.9 Impermanence in the Three Times Kālattayaaniccasutta ​

SN 22.10 Suffering in the Three Times Kālattayadukkhasutta ​

SN 22.11 Not-Self in the Three Times Kālattayaanattasutta ​

The Chapter on Impermanence ​

SN 22.12 Impermanence Aniccasutta ​

SN 22.13 Suffering Dukkhasutta ​

SN 22.14 Not-Self Anattasutta ​

SN 22.15 That Which is Impermanent Yadaniccasutta ​

SN 22.16 That Which is Suffering Yaṁdukkhasutta ​

SN 22.17 That Which is Not-Self Yadanattāsutta ​

SN 22.18 Impermanence With Its Cause Sahetuaniccasutta ​

SN 22.19 Suffering With Its Cause Sahetudukkhasutta ​

SN 22.20 Not-Self With Its Cause Sahetuanattasutta ​

SN 22.21 With Ānanda Ānandasutta ​

The Chapter on the Burden ​

SN 22.22 The Burden Bhārasutta ​

SN 22.23 Complete Understanding Pariññasutta ​

SN 22.24 Directly Knowing Abhijānasutta ​

SN 22.25 Desire and Greed Chandarāgasutta ​

SN 22.26 Gratification Assādasutta ​

SN 22.27 Gratification (2nd) Dutiyaassādasutta ​

SN 22.28 Gratification (3rd) Tatiyaassādasutta ​

SN 22.29 Taking Pleasure Abhinandanasutta ​

SN 22.30 Arising Uppādasutta ​

SN 22.31 The Root of Misery Aghamūlasutta ​

SN 22.32 The Breakable Pabhaṅgusutta ​

The Chapter on Not Yours ​

SN 22.33 It's Not Yours Natumhākasutta ​

SN 22.34 It's Not Yours (2nd) Dutiyanatumhākasutta ​

SN 22.35 A Mendicant Aññatarabhikkhusutta ​

SN 22.36 A Mendicant (2nd) Dutiyaaññatarabhikkhusutta ​

SN 22.37 With Ānanda Ānandasutta ​

SN 22.38 With Ānanda (2nd) Dutiyaānandasutta ​

SN 22.39 In Line With the Teachings Anudhammasutta ​

SN 22.40 In Line with the Teachings (2nd) Dutiyaanudhammasutta ​

SN 22.41 In Line with the Teachings (3rd) Tatiyaanudhammasutta ​

SN 22.42 In Line with the Teachings (4th) Catutthaanudhammasutta ​

The Chapter on Be Your Own Island ​

SN 22.43 Be Your Own Island Attadīpasutta ​

SN 22.44 Practice Paṭipadāsutta ​

SN 22.45 Impermanence Aniccasutta ​

SN 22.46 Impermanence (2nd) Dutiyaaniccasutta ​

SN 22.47 Ways of Regarding Samanupassanāsutta ​

SN 22.48 Aggregates Khandhasutta ​

SN 22.49 With Soṇa Soṇasutta ​

SN 22.50 With Soṇa (2nd) Dutiyasoṇasutta ​

SN 22.51 The End of Relishing Nandikkhayasutta ​

SN 22.52 The End of Relishing (2nd) Dutiyanandikkhayasutta ​

The Chapter on Involvement ​

SN 22.53 Involvement Upayasutta ​

SN 22.54 Seeds Bījasutta ​

SN 22.55 An Inspired Saying Udānasutta ​

SN 22.56 Rounds of the Grasping Aggregates Upādānaparipavattasutta ​

SN 22.57 Seven Cases Sattaṭṭhānasutta ​

SN 22.58 The Fully Awakened Buddha Sammāsambuddhasutta ​

SN 22.59 The Characteristic of Not-Self Anattalakkhaṇasutta ​

SN 22.60 With Mahāli Mahālisutta ​

SN 22.61 Burning Ādittasutta ​

SN 22.62 The Scope of Language Niruttipathasutta ​

The Chapter on the Perfected Ones ​

SN 22.63 When You Grasp Upādiyamānasutta ​

SN 22.64 Conceiving Maññamānasutta ​

SN 22.65 When You Take Pleasure Abhinandamānasutta ​

SN 22.66 Impermanence Aniccasutta ​

SN 22.67 Suffering Dukkhasutta ​

SN 22.68 Not-Self Anattasutta ​

SN 22.69 Not Belonging to Self Anattaniyasutta ​

SN 22.70 Definitely Arousing Rajanīyasaṇṭhitasutta ​

SN 22.71 With Rādha Rādhasutta ​

SN 22.72 With Surādha Surādhasutta ​

Linked Discourses on the Aggregates

The Chapter on Nakula's Father

SN 22.1 Nakula's Father Nakulapitusutta

SN 22.2 At Devadaha Devadahasutta

SN 22.3 With Hāliddikāni Hāliddikānisutta

SN 22.4 Hāliddikāni (2nd) Dutiyahāliddikānisutta

SN 22.5 Development of Immersion Samādhisutta

SN 22.6 Retreat Paṭisallāṇasutta

SN 22.7 Anxiety Because of Grasping Upādāparitassanāsutta

SN 22.8 Anxiety Because of Grasping (2nd) Dutiyaupādāparitassanāsutta

SN 22.9 Impermanence in the Three Times Kālattayaaniccasutta

SN 22.10 Suffering in the Three Times Kālattayadukkhasutta

SN 22.11 Not-Self in the Three Times Kālattayaanattasutta

The Chapter on Impermanence

SN 22.12 Impermanence Aniccasutta

SN 22.13 Suffering Dukkhasutta

SN 22.14 Not-Self Anattasutta

SN 22.15 That Which is Impermanent Yadaniccasutta

SN 22.16 That Which is Suffering Yaṁdukkhasutta

SN 22.17 That Which is Not-Self Yadanattāsutta

SN 22.18 Impermanence With Its Cause Sahetuaniccasutta

SN 22.19 Suffering With Its Cause Sahetudukkhasutta

SN 22.20 Not-Self With Its Cause Sahetuanattasutta

SN 22.21 With Ānanda Ānandasutta

The Chapter on the Burden

SN 22.22 The Burden Bhārasutta

SN 22.23 Complete Understanding Pariññasutta

SN 22.24 Directly Knowing Abhijānasutta

SN 22.25 Desire and Greed Chandarāgasutta

SN 22.26 Gratification Assādasutta

SN 22.27 Gratification (2nd) Dutiyaassādasutta

SN 22.28 Gratification (3rd) Tatiyaassādasutta

SN 22.29 Taking Pleasure Abhinandanasutta

SN 22.30 Arising Uppādasutta

SN 22.31 The Root of Misery Aghamūlasutta

SN 22.32 The Breakable Pabhaṅgusutta

The Chapter on Not Yours

SN 22.33 It's Not Yours Natumhākasutta

SN 22.34 It's Not Yours (2nd) Dutiyanatumhākasutta

SN 22.35 A Mendicant Aññatarabhikkhusutta

SN 22.36 A Mendicant (2nd) Dutiyaaññatarabhikkhusutta

SN 22.37 With Ānanda Ānandasutta

SN 22.38 With Ānanda (2nd) Dutiyaānandasutta

SN 22.39 In Line With the Teachings Anudhammasutta

SN 22.40 In Line with the Teachings (2nd) Dutiyaanudhammasutta

SN 22.41 In Line with the Teachings (3rd) Tatiyaanudhammasutta

SN 22.42 In Line with the Teachings (4th) Catutthaanudhammasutta

The Chapter on Be Your Own Island

SN 22.43 Be Your Own Island Attadīpasutta

SN 22.44 Practice Paṭipadāsutta

SN 22.45 Impermanence Aniccasutta

SN 22.46 Impermanence (2nd) Dutiyaaniccasutta

SN 22.47 Ways of Regarding Samanupassanāsutta

SN 22.48 Aggregates Khandhasutta

SN 22.49 With Soṇa Soṇasutta

SN 22.50 With Soṇa (2nd) Dutiyasoṇasutta

SN 22.51 The End of Relishing Nandikkhayasutta

SN 22.52 The End of Relishing (2nd) Dutiyanandikkhayasutta

The Chapter on Involvement

SN 22.53 Involvement Upayasutta

SN 22.54 Seeds Bījasutta

SN 22.55 An Inspired Saying Udānasutta

SN 22.56 Rounds of the Grasping Aggregates Upādānaparipavattasutta

SN 22.57 Seven Cases Sattaṭṭhānasutta

SN 22.58 The Fully Awakened Buddha Sammāsambuddhasutta

SN 22.59 The Characteristic of Not-Self Anattalakkhaṇasutta

SN 22.60 With Mahāli Mahālisutta

SN 22.61 Burning Ādittasutta

SN 22.62 The Scope of Language Niruttipathasutta

The Chapter on the Perfected Ones

SN 22.63 When You Grasp Upādiyamānasutta

SN 22.64 Conceiving Maññamānasutta

SN 22.65 When You Take Pleasure Abhinandamānasutta

SN 22.66 Impermanence Aniccasutta

SN 22.67 Suffering Dukkhasutta

SN 22.68 Not-Self Anattasutta

SN 22.69 Not Belonging to Self Anattaniyasutta

SN 22.70 Definitely Arousing Rajanīyasaṇṭhitasutta

SN 22.71 With Rādha Rādhasutta

SN 22.72 With Surādha Surādhasutta