SN3-V2-Ch1-Samyutta22

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=Samyutta Nikaya:III.Khandhavagga (Book of Aggregates)=

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher ,

the Rightly and Perfectly Enlightened(Awakened) One

1. Nakulapita
Thus have I heard. On one occasion the Lord (Buddha) was dwelling among the Bhaggas at Susumargira in the Bhesakala Grove, the Deer Park. Then the householder Nakulapita approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 1

"I am old, venerable sir, aged, burdened with years, advanced in life, come to the last stage, afflicted in body, often ill. I rarely get to see the Lord (Buddha) and the bhikkhus worthy of esteem. 2 Let the Lord (Buddha) exhort me, venerable sir, let him instruct me, since that would lead to my welfare and happiness for a long time."

"So it is, householder, so it is! This body of yours is afflicted, weighed down, encumbered. 3 If anyone carrying around this body were to claim to be healthy even for a moment, what is that due to other than childishness? Therefore, householder, you should train yourself thus: 'Even though I am afflicted in body, my mind will be unafflicted.' Thus should you train yourself."

Then the householder Nakulapita, having delighted and rejoiced in the Lord (Buddha)'s statement, rose from his seat and, having paid homage to the Lord (Buddha), keeping him on his right, he approached the Venerable Sariputta. Having paid homage to the Venerable Sariputta, he sat down to one side, and the Venerable Sariputta then said to him:

"Householder, your faculties are serene, your facial complexion is pure and bright. Did you get to hear a Dhamma talk today in the presence of the Lord (Buddha)?"

"Why not, venerable sir? Just now I was anointed by the Lord (Buddha) with the ambrosia of a Dhamma talk."

"With what kind of ambrosia of a Dhamma talk did the Lord (Buddha) anoint you, householder?"

"Here, venerable sir, I approached the Lord (Buddha)....

(The householder Nakulapita repeats his entire conversation with the Buddha.)

"It was with the ambrosia of such a Dhamma talk, venerable sir, that the Lord (Buddha) anointed me."

"Didn't it occur to you, householder, to question the Lord (Buddha) further as to how one is afflicted in body and afflicted in mind, and how one is afflicted in body but not afflicted in mind?"

"We would come from far away, venerable sir, to learn the meaning of this statement from the Venerable Sariputta. It would be good indeed if the Venerable Sariputta would clear up the meaning of this statement."

"Then listen and attend closely, householder, I will speak."

"Yes, venerable sir," the householder Nakulapita replied. The Venerable Sariputta said this:

"How, householder, is one afflicted in body and afflicted in mind? Here, householder, the uninstructed worldling, 4 who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He lives obsessed by the notions: 'I am form, form is mine.' 5 As he lives obsessed by these notions, that form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"He regards sensation(vedana) as self, or self as possessing sensation(vedana), or sensation(vedana) as in self, or self as in sensation(vedana). He lives obsessed by the notions: 'I am sensation(vedana), sensation(vedana) is mine.' As he lives obsessed by these notions, that sensation(vedana) of his changes and alters. With the change and alteration of sensation(vedana), there arise in him sorrow, lamentation, pain, displeasure, and despair.

"He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception. He lives obsessed by the notions: 'I am perception, perception is mine.' As he lives obsessed by these notions, that perception of his changes and alters. With the change and alteration of perception, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"He regards volitional formations(sankhara sans. sanskar) as self, or self as possessing volitional formations(sankhara sans. sanskar), or volitional formations as in self, or self as in volitional formations. He lives obsessed by the notions: 'I am volitional formations, volitional formations are mine.' As he lives obsessed by these notions, those volitional formations of his change and alter. With the change and alteration of volitional formations, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. He lives obsessed by the notions: 'I am consciousness, consciousness. is mine.' As he lives obsessed by these notions, that consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, householder, that one is afflicted in body and afflicted in mind. 6

"And how, householder, is one afflicted in body but not afflicted in mind? Here, householder, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. 7 He does not live obsessed by the notions: 'I am form, form is mine.' As he lives unobsessed by these notions, that form of his changes and alters. With the change and alteration of form, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"He does not regard sensation(vedana) as self, or self as possessing sensation(vedana). or sensation(vedana) as in self, or self as in sensation(vedana). He does not live obsessed by the notions: 'I am sensation(vedana), sensation(vedana) is mine.' As he lives unobsessed by these notions, that sensation(vedana) of his changes and alters. With the change and alteration of sensation(vedana), there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"He does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception. He does not live obsessed by the notions: 'I am perception, perception is mine' As he lives unobsessed by these notions, that perception of his changes and alters. With the change and alteration of perception, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"He does not regard volitional formations(sankhara sans. sanskar) as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. He does not live obsessed by the notions: 'I am volitional formations, volitional formations are mine.' As he lives unobsessed by these notions, those volitional formations of his change and alter. With the change and alteration of volitional formations, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. He does not live obsessed by the notions: 'I am consciousness, consciousness is mine.' As he lives unobsessed by these notions, that consciousness of his changes and alters. With the change and alteration of consciousness, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, householder, that one is afflicted in body but not afflicted in mind." 8

This is what the Venerable Sariputta said. Elated, the householder Nakulapita delighted in the Venerable Sariputta's statement.

2. At Devadaha
Thus have I heard. On one occasion the Lord (Buddha) was dwelling among the Sakyans where there was a town of the Sakyans named Devadaha. Then a number of westward-bound bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, we wish to go to the western province in order to take up residence there." 9

"Have you taken leave of Sariputta, bhikkhus?"

"No, venerable sir."

"Then take leave of Sariputta, bhikkhus. Sariputta is wise, he is one who helps his brothers in the holy celibate life(brahmacariya)." 10 [6]

"Yes, venerable sir," those bhikkhus replied. Now on that occasion the Venerable Sariputta was sitting not far from the Lord (Buddha) in a cassia bush. 11 Then those bhikkhus, having delighted and rejoiced in the Lord (Buddha)'s statement, rose from their seats and paid homage to the Lord (Buddha)." Then, keeping him on their right, they approached the Venerable Sariputta. They exchanged greetings with the Venerable Sariputta and, when they had concluded their greetings and cordial talk, they sat down to one side and said to him:

"Friend Sariputta, we wish to go to the western province in order to take up residence there. We have taken leave of the Teacher."

"Friends, there are wise khattiyas, wise brahmins, wise householders, and wise ascetics who question a bhikkhu when he has gone abroad 12 — for wise people, friends, are inquisitive: 'What does your teacher say, what does he teach?' I hope that you venerable ones have learned the teachings well, grasped them well, attended to them well, reflected on them well, and penetrated them well with wisdom, so that when you answer you will state what has been said by the Lord (Buddha) and will not misrepresent him with what is contrary to fact; so that you will explain in accordance with the Dhamma, and no reasonable consequence of your assertion would give ground for criticism." 13

"We would come from far away, friend, to learn the meaning of this statement from the Venerable Sariputta. It would be good indeed if the Venerable Sariputta would clear up the meaning of this statement."

"Then listen and attend closely, friends, I will speak."

"Yes, friend," those bhikkhus replied. The Venerable Sariputta said this:

"There are, friends, wise khattiyas, wise brahmins, wise householders, and wise ascetics who question a bhikkhu when he has gone abroad — for wise people, friends, are inquisitive: 'What does your teacher say, what does he teach?' Being asked thus. friends, you should answer: 'Our teacher, friends, teaches the removal of desire and lust.'

"When you have answered thus, friends, there may be wise khattiyas ... wise ascetics who will question you further — for wise people, friends, are inquisitive: 'In regard to what does your teacher teach the removal of desire and lust?' Being asked thus, friends, you should answer: 'Our teacher, friends, teaches the removal of desire and lust for form, the removal of desire and lust for sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness.'

"When you have answered thus, friends, there may be wise khattiyas ... wise ascetics who will question you further — for wise people, friends, are inquisitive: 'Having seen what danger does your teacher teach the removal of desire and lust for form, the removal of desire and lust for sensation(vedana) . . . perception . . . volitional formations(sankhara sans. sanskar) ... consciousness?' Being asked thus, friends, you should answer thus: 'If, friends, one is not devoid of lust, desire, affection, thirst, passion, and craving in regard to form, 14 then with the change and alteration of form there arise in one sorrow, lamentation, pain, displeasure, and despair. If, friends, one is not devoid of lust, desire, affection, thirst, passion, and craving in regard to sensation(vedana) ... perception ... volitional formations ... consciousness, then with the change and alteration of consciousness there arise in one sorrow, lamentation, pain, displeasure, and despair. Having seen this danger, our teacher teaches the removal of desire and lust for form, the removal of desire and lust for sensation(vedana) ... perception ... volitional formations ... consciousness.'

"When you have answered thus, friends, there may be wise khattiyas ... wise ascetics who will question you further — for wise people, friends, are inquisitive: 'Having seen what benefit does your teacher teach the removal of desire and lust for form, the removal of desire and lust for sensation(vedana) . . . perception . . . volitional formations(sankhara sans. sanskar) ... consciousness?' Being asked thus, friends, you should answer thus: 'If, friends, one is devoid of lust, desire, affection, thirst, passion, and craving in regard to form, then with the change and alteration of form sorrow, lamentation, pain, displeasure, and despair do not arise in one. If one is devoid of lust, desire, affection, thirst, passion, and craving in regard to sensation(vedana) ... perception ... volitional formations ... consciousness, then with the change and alteration of consciousness sorrow, lamentation, pain, displeasure, and despair do not arise in one. Having seen this benefit, our teacher teaches the removal of desire and lust for form, the removal of desire and lust for sensation(vedana) ... perception ... volitional formations ... consciousness".

“If, friends, 15 one who enters and dwells amidst unwholesome states could dwell happily in this very life, without vexation, despair, and fever, and if, with the breakup of the body, after death, he could expect a good destination, then the Lord (Buddha) would not praise the abandoning of unwholesome states. But because one who enters and dwells amidst unwholesome states dwells in suffering in this very life, with vexation, despair, and fever, and because he can expect a bad destination with the breakup of the body, after death, the Lord (Buddha) praises the abandoning of unwholesome states.

"If, friends, one who enters and dwells amidst wholesome states would dwell in suffering in this very life, with vexation, despair, and fever, and if, with the breakup of the body, after death, he could expect a bad destination, then the Lord (Buddha) would not praise the acquisition of wholesome states. But because one who enters and dwells amidst wholesome states dwells happily in this very life, without vexation, despair, and fever, and because he can expect a good destination with the breakup of the body, after death, the Lord (Buddha) praises the acquisition of wholesome states."

This is what the Venerable Sariputta said. Elated, those bhikkhus delighted in the Venerable Sariputta's statement.

3. Haliddakani (1)
Thus have I heard. On one occasion the Venerable Mahakaccana was dwelling among the people of Avanti on Mount Papata at Kuraraghara. 16 Then the householder Haliddakani approached the Venerable Mahakaccana, paid homage to him, sat down to one side, and said to him:

"Venerable sir, this was said by the Lord (Buddha) in 'The Questions of Magandiya' of the Atthakavagga: 17

'Having left home to roam without abode

In the village the sage is intimate with none;

Rid of sensual pleasures, without expectations.

He would not engage people in dispute.'

How, venerable sir, should the meaning of this, stated by the Lord (Buddha) in brief, be understood in detail?"

"The form element, householder, is the home of consciousness; one whose consciousness is shackled by lust for the form element is called one who roams about in a home. 18 The sensation(vedana) element is the home of consciousness ... The perception element is the home of consciousness ... The volitional formations(sankhara sans. sanskar) element is the home of consciousness; one whose consciousness is shackled by lust for the volitional formations(sankhara sans. sanskar) element is called one who roams about in a home. It is in such a way that one roams about in a home. 19

"And how, householder, does one roam about homeless? The desire, lust, delight, and craving, the engagement and clinging, the mental standpoints, adherences, and underlying tendencies regarding the form element: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. 20 Therefore the Tathagata is called one who roams about homeless. The desire, lust, delight, and craving, the engagement and clinging, the mental standpoints, adherences, and underlying tendencies regarding the sensation(vedana) element ... the perception element ... the volitional formations(sankhara sans. sanskar) element ... the consciousness element: 21 these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about homeless. It is in such a way that one roams about homeless.

"And how, householder, does one roam about in an abode? By diffusion and confinement in the abode [consisting in] the sign of forms, one is called one who roams about in an abode. 22 By diffusion and confinement in the abode [consisting in] the sign of sounds ... the sign of odours ... the sign of tastes ... the sign of tactile objects . . . the sign of mental phenomena, one is called one who roams about in an abode.

"And how, householder, does one roam about without abode? Diffusion and confinement in the abode [consisting in] the sign of forms: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about without abode. Diffusion and confinement in the abode [consisting in] the sign of sounds ... the sign of odours ... the sign of tastes ... the sign of tactile objects ... the sign of mental phenomena: these have been abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called one who roams about without abode. It is in such a way that one roams about without abode. 23

"And how, householder, is one intimate in the village? Here, householder, someone lives in association with laypeople: he rejoices with them and sorrows with them, he is happy when they are happy and sad when they are sad, and he involves himself self in their affairs and duties. 24 It is in such a way that one is intimate in the village.

"And how, householder, is one intimate with none in the village? Here, householder, a bhikkhu does not live in association with laypeople. He does not rejoice with them or sorrow with them, he is not happy when they are happy and sad when they are sad, and he does not involve himself in their affairs and duties. It is in such a way that one is intimate with none in the village.

"And how, householder, is one not rid of sensual pleasures? Here, householder, someone is not devoid of lust, desire, affection, thirst, passion, and craving in regard to sensual pleasures. It is in such a way that one is not rid of sensual pleasures.

"And how, householder, is one rid of sensual pleasures? Here, householder, someone is devoid of lust, desire, affection, thirst, passion, and craving in regard to sensual pleasures. It is in such a way that one is rid of sensual pleasures.

"And how, householder, does one entertain expectations? 25 Here, householder, someone thinks: 'May I have such form in the future! May I have such sensation(vedana) in the future! May I have such perception in the future! May I have such volitional formations(sankhara sans. sanskar) in the future! May I have such consciousness in the future!' It is in such a way that one entertains expectations.

"And how, householder, is one without expectations? Here, householder, someone does not think: 'May I have such form in the future!. . . May I have such consciousness in the future!' It is in such a way that one is without expectations.

"And how, householder, does one engage people in dispute? Here, householder, someone engages in such talk as this: 26 'You don't understand this Dhamma and Discipline. I understand this Dhamma and Discipline. What, you understand this Dhamma and Discipline! You're practising wrongly. I'm practising rightly. What should have been said before you said after; what should have been said after you said before. I'm consistent, you're inconsistent. What you took so long to think out has been overturned. Your thesis has been refuted. Go off to rescue your thesis, for you're defeated, or disentangle yourself if you can.' It is in such a way that one engages people in dispute.

"And how, householder, does one not engage people in dispute? Here, householder, someone does not engage in such talk as this: 'You don't understand this Dhamma and Discipline.... ' It is in such a way that one does not engage people in dispute.

"Thus, householder, when it was said by the Lord (Buddha) in 'The Questions of Magandiya' of the Atthakavagga:

'Having left home to roam without abode.

In the village the sage is intimate with none;

Rid of sensual pleasures, without expectations.

He would not engage people in dispute'

It is in such a way that the meaning of this, stated in brief by the Lord (Buddha), should be understood in detail."

4. Haliddakani (2)
Thus have I heard. On one occasion the Venerable Mahakaccana was dwelling among the people of Avanti on Mount Papata at Kuraraghara. Then the householder Haliddakani approached the Venerable Mahakaccana, paid homage to him, sat down to one side, and said to him:

"Venerable sir, this was said by the Lord (Buddha) in 'The Questions of Sakka': 27 'Those ascetics and brahmins who are liberated in the extinction of craving are those who have reached the ultimate end, the ultimate security from bondage, the ultimate holy celibate life(brahmacariya), the ultimate goal, and are best among devas and humans.' 28 How, venerable sir, should the meaning of this, stated in brief by the Lord (Buddha), be understood in detail?"

"Householder, through the destruction, fading away, cessation, giving up, and relinquishment of desire, lust, delight, craving, engagement and clinging, mental standpoints, adherences, and underlying tendencies towards the form element, the mind is said to be well liberated.

"Through the destruction, fading away, cessation, giving up, and relinquishment of desire, lust, delight, craving, engagement and clinging, mental standpoints, adherences, and underlying tendencies towards the sensation(vedana) element ... the perception element ... the volitional formations(sankhara sans. sanskar) element ... the consciousness element, the mind is said to be well liberated.

"Thus, householder, when it was said by the Lord (Buddha) in The Questions of Sakka': 'Those ascetics and brahmins who are liberated in the extinction of craving are those who have reached the ultimate end, the ultimate security from bondage, the ultimate holy celibate life(brahmacariya), the ultimate goal, and are best among devas and humans' — it is in such a way. that the meaning of this, stated in brief by the Lord (Buddha), should be understood in detail."

5. Trance State (Samadhi)
Thus have I heard. At Savatthi. . . . There the Lord (Buddha) said this:

"Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.

"And what does he understand as it really is? The origin and passing away of form; the origin and passing away of sensation(vedana); the origin and passing away of perception; the origin and passing away of volitional formations(sankhara sans. sanskar); the origin and passing away of consciousness. 29

"And what, bhikkhus, is the origin of form? What is the origin of sensation(vedana)? What is the origin of perception? What is the origin of volitional formations(sankhara sans. sanskar)? What is the origin of consciousness?

"Here, bhikkhus, one seeks delight, one welcomes, one remains holding. And what is it that one seeks delight in, what does one welcome, to what does one remain holding? One seeks delight in form, welcomes it, and remains holding to it. As a consequence of this, delight arises. Delight in form is clinging. With one's clinging as condition, existence [comes to be]; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.

"One seeks delight in sensation(vedana) ... in perception ... in volitional formations(sankhara sans. sanskar) ... in consciousness, welcomes it, and remains holding to it. As a consequence of this, delight arises.... Such is the origin of this whole mass of suffering.

"This, bhikkhus, is the origin of form; this is the origin of sensation(vedana); this is the origin of perception; this is the origin of volitional formations(sankhara sans. sanskar); this is the origin of consciousness. 30

"And what, bhikkhus, is the passing away of form? What is the passing away of sensation(vedana)? What is the passing away of perception? What is the passing away of volitional formations(sankhara sans. sanskar)? What is the passing away of consciousness?

"Here, bhikkhus, one does not seek delight, one does not welcome, one does not remain holding. And what is it that one does not seek delight in? What doesn't one welcome? To what doesn't one remain holding? One does not seek delight in form, does not welcome it, does not remain holding to it. As a consequence of this, delight in form ceases. With the cessation of delight comes cessation of clinging; with cessation of clinging, cessation of exisence .... Such is the cessation of this whole mass of suffering.

"One does not seek delight in sensation(vedana) ... in perception ... in volitional formations(sankhara sans. sanskar) ... in consciousness, does not welcome it, does not remain holding to it. As a consequence of this, delight in consciousness ceases.... Such is the cessation of this whole mass of suffering.

"This, bhikkhus, is the passing away of form; this is the passing away of sensation(vedana); this is the passing away of perception; this is the passing away of volitional formations(sankhara sans. sanskar); this is the passing away of consciousness."

6. Seclusion (Patisallana)
At Savatthi. "Bhikkhus, make an exertion in seclusion. 31 A bhikkhu who is secluded understands things as they really are.

"And what does he understand as it really is? The origin and passing away of form; the origin and passing away of sensation(vedana); the origin and passing away of perception; the origin and passing away of volitional formations(sankhara sans. sanskar); the origin and passing away of consciousness.

"And what, bhikkhus, is the origin of form?..."

(The rest of this sutta is identical with the preceding 5.)

7. Agitation through Clinging (1) (Upadaparitassana)
At Savatthi. "Bhikkhus, I will teach you agitation through clinging and nonagitation through nonclinging. 32 Listen to that and attend closely, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:

"And how, bhikkhus, is there agitation through clinging? Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. That form of his changes and alters. With the change and alteration of form, his consciousness becomes preoccupied with the change of form. Agitation and a constellation of mental states born of preoccupaion with the change of form remain obsessing his mind. 33 Because his mind is obsessed, he is frightened, distressed, and anxious, and through clinging he becomes agitated.

"He regards sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self . . . consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and alters. With the change and alteration of consciousness, his consciousness becomes preoccupied with the change of consciousness. Agitation and a constellation of mental states born of preoccupation with the change of consciousness remain obsessing his mind. Because his mind is obsessed, he is frightened, distressed, and anxious, and through clinging he becomes agitated.

"It is in such a way, bhikkhus, that there is agitation through clinging.

"And how, bhikkhus, is there nonagitation through nonclinging? Here, bhikkhus, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. That form of his changes and alters. Despite the change and alteration of form, his consciousness does not become preoccupied with the change of form. No agitation and constellation of mental states born of preoccupation with the change of form remain obsessing his mind. Because his mind is not obsessed, he is not frightened, distressed, or anxious, and through nonclinging he does not become agitated.

"He does not regard sensation(vedana) as self . . . perception as self . . . volitional formations(sankhara sans. sanskar) as self .... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and alters. Despite the change and alteration of consciousness, his consciousness does not become preoccupied with the change of consciousness. No agitation and constellation of mental states born of preoccupation with the change of consciousness remain obsessing his mind. Because his mind is not obsessed, he is not frightened, distressed, or anxious, and through nonclinging he does not become agitated.

"It is in such a way, bhikkhus, that there is nonagitation through nonclinging."

8. Agitation through Clinging (2) (Upadaparitassana)
At Savatthi. "Bhikkhus, I will teach you agitation through clinging and nonagitation through nonclinging. Listen to that and attend closely....

"And how, bhikkhus, is there agitation through clinging? Here, bhikkhus, the uninstructed worldling regards form thus:

'This is mine, this I am, this is my self.' 34 That form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"He regards sensation(vedana) thus . . . perception thus . . . volitional formations(sankhara sans. sanskar) thus ... consciousness thus: 'This is mine, this I am, this is my self.' That consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, bhikkhus, that there is agitation through clinging.

"And how, bhikkhus, is there nonagitation through nonclinging? Here, bhikkhus, the instructed noble disciple does not regard form thus: 'This is mine, this I am, this is my self.' That form of his changes and alters. With the change and alteration of form, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"He does not regard sensation(vedana) thus ... perception thus ... volitional formations(sankhara sans. sanskar) thus . . . consciousness thus: 'This is mine, this I am, this is my self.' That consciousness of his changes and alters. With the change and alteration of consciousness, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

"It is in such a way, bhikkhus, that there is nonagitation through nonclinging."

9. Impermanent in the Three Times (Kalattayaanicca sans. Kaal-Atmaya-Anitya)
At Savatthi. "Bhikkhus, form is impermanent, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards form of the past; he does not seek delight in form of the future; and he is practising for revulsion towards form of the present, for its fading away and cessation.

"sensation(vedana) is impermanent ... Perception is impermanent ... Volitional formations(sankhara sans. sanskar) are impermanent ... Consciousness is impermanent, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards consciousness of the past; he does not seek delight in consciousness of the future; and he is practising for revulsion towards consciousness of the present, for its fading away and cessation."

10. Sufferitig in the Three Times (Kalattayadukkha sans. Kaal-Atmaya-Dukh)
At Savatthi. "Bhikkhus, form is suffering, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards form of the past; he does not seek delight in form of the future; and he is practising for revulsion towards form of the present, for its fading away and cessation.

"sensation(vedana) is suffering ... Perception is suffering ... Volitional formations(sankhara sans. sanskar) are suffering ... Consciousness is suffering, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards consciousness of the past; he does not seek delight in consciousness of the future; and he is practising for revulsion towards consciousness of the present, for its fading away and cessation."

11. Nonself in the Three Times (Kalattayaanatta sans. Kaal-Atmaya-Anatm)
At Savatthi. "Bhikkhus, form is nonself, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards form of the past; he does not seek delight in form of the future; and he is practising for revulsion towards form of the present, for its fading away and cessation.

"Sensation(vedana) is nonself ... Perception is nonself ... Volitional formations(sankhara sans. sanskar) are nonself . . . Consciousness is nonself, both of the past and the future, not to speak of the present. Seeing thus, bhikkhus, the instructed noble disciple is indifferent towards consciousness of the past; he does not seek delight in consciousness of the future; and he is practising for revulsion towards consciousness of the present, for its fading away and cessation."

12. Impermanent (Anicca sans. Anitya)
Thus have I heard. At Savatthi. ... There the Lord (Buddha) said this:

"Bhikkhus, form is impermanent, sensation(vedana) is impermanent, perception is impermanent, volitional formations(sankhara sans. sanskar) are impermanent, consciousness is impermanent. Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands:

'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

13 (2) Suffering (Dukkha)
At Savatthi. "Bhikkhus, form is suffering, sensation(vedana) is suffering. perception is suffering, volitional formations(sankhara sans. sanskar) are suffering, consciousness is suffering. Seeing thus ... He understands: '... there is no more for this state of being"'

14. Nonself (Anatta sans. Anatm)
At Savatthi. "Bhikkhus, form is nonself, sensation(vedana) is nonself, perception is nonself, volitional formations(sankhara sans. sanskar) are nonself, consciousness is nonself. Seeing thus ... He understands: '... there is no more for this state of being".

15. What is Impermanent (Yadanicca sans. Yada-anitya)
At Savatthi. "Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"sensation(vedana) is impermanent.... Perception is impermanent.... Volitional formations(sankhara sans. sanskar) are impermanent.... Consciousness is impermanent. What is impermanent is suffering. What is suffering ing is nonself. What is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Seeing thus . . . He understands: ' . . . there is no more for this state of being.'"

16. What is Suffering (Yamdukkha)
At Savatthi. "Bhikkhus, form is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"sensation(vedana) is suffering.... Perception is suffering.... Volitional formations(sankhara sans. sanskar) are suffering.... Consciousness is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self"

"Seeing thus . . . He understands: ' . . . there is no more for this state of being.'"

17. What is Nonself (Yadanatta)
At Savatthi. "Bhikkhus, form is nonself. What is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"sensation(vedana) is nonself.... Perception is nonself.... Volitional formations(sankhara sans. sanskar) are nonself.... Consciousness is nonself. What is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Seeing thus ... He understands: '... there is no more for this state of being.'"

18. Impermanent with Cause (Sahetuanicca sans. Sahetu-anitya)
At Savatthi. "Bhikkhus, form is impermanent. The cause and condition for the arising of form is also impermanent. As form has originated from what is impermanent, how could it be permanent?

"sensation(vedana) is impermanent.... Perception is impermanent.... Volitional formations(sankhara sans. sanskar) are impermanent.... Consciousness is impermanent. The cause and condition for the arising of consciousness is also impermanent. As consciousness has originated from what is impermanent, how could it be permanent?

"Seeing thus ... He understands: '... there is no more for this state of being.'"

19. Suffering with Cause (Sahetudukkha)
At Savatthi. "Bhikkhus, form is suffering. The cause and condition for the arising of form is also suffering. As form has originated from what is suffering, how could it be happiness?

"sensation(vedana) is suffering.... Perception is suffering.... Volitional formations(sankhara sans. sanskar) are suffering.... Consciousness is suffering. The cause and condition for the arising of consciousness is also suffering. As consciousness has originated from what is suffering, how could it be happiness?

"Seeing thus ... He understands: '... there is no more for this state of being.'"

20. Nonself with Cause (Sahetuanatta sans. Sahetu-anatm)
At Savatthi. "Bhikkhus, form is nonself. The cause and condition for the arising of form is also nonself. As form has originated from what is nonself, how could it be self?

"sensation(vedana) is nonself.... Perception is nonself.... Volitional formations(sankhara sans. sanskar) are nonself.... Consciousness is nonself. The cause and condition for the arising of consciousness is also nonself. As consciousness has originated from what is nonself, how could it be self?

"Seeing thus ... He understands: '... there is no more for this state of being.'"

21. Ananda
At Savatthi. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, it is said, 'cessation, cessation.' Through the cessation of what things is cessation spoken of?"

"Form, Ananda, is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. Through its cessation, cessation is spoken of.

"sensation(vedana) is impermanent ... Perception is impermanent ... Volitional formations(sankhara sans. sanskar) are impermanent .... Consciousness is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. Through its cessation, cessation is spoken of.

"It is through the cessation of these things, Ananda, that cessation is spoken of."

22. The Burden (Bhar)
At Savatthi.... There the Lord (Buddha) said this:

"Bhikkhus, I will teach you the burden, the carrier of the burden, 35 the taking up of the burden, and the laying down of the burden. Listen to that....

"And what, bhikkhus, is the burden? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations(sankhara sans. sanskar) aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the burden. 36

"And what, bhikkhus, is the carrier of the burden? It should be said: the person, this venerable one of such a name and clan. This is called the carrier of the burden. 37

"And what, bhikkhus, is the taking up of the burden? It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the taking up of the burden. 38

"And what, bhikkhus, is the laying down of the burden? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it. This is called the laying down of the burden." 39

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"The five aggregates are truly burdens.

The burden-carrier is the person.

Taking up the burden is suffering in the world.

Laying the burden down is blissful.

Having laid the heavy burden down

Without taking up another burden.

Having drawn out craving with its root.

One is free from hunger, fully quenched." 40

23. Full Understanding (Parinna sans. Param-gyan)
At Savatthi. [27] "Bhikkhus, I will teach you things that should be fully understood and also full understanding. Listen to that....

"And what, bhikkhus, are the things that should be fully understood? Form, bhikkhus, is something that should be fully understood; sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness is something that should be fully understood. These are called the things that should be fully understood.

"And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion. This is called full understanding." 44

24. Directly Knowing (Abhijana sans. Abhi-gyan)
At Savatthi. "Bhikkhus, without directly knowing and fully understanding form, without becoming dispassionate towards it and abandoning it, one is incapable of.destroying suffering. Without directly knowing and fully understanding sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, without becoming dispassionate towards it and abandoning it, one is incapable of destroying suffering.

"Bhikkhus, by directly knowing and fully understanding form, by becoming dispassionate towards it and abandoning it, one is capable of destroying suffering. By directly knowing and fully understanding sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, by becoming dispassionate towards it and abandoning it, one is capable of destroying suffering." 42

25. Desire and Lust (Chandaraga)
At Savatthi. "Bhikkhus, abandon desire and lust for form. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

"Abandon desire and lust for sensation(vedana) ... for perception ... for volitional formations(sankhara sans. sanskar) ... for consciousness. Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising."

26. Gratification (1) (Assada1 sans. Aswad)
At Savatthi. "Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me:

'What is the gratification, what is the danger, what is the escape in the case of form? What is the gratification, what is the danger, what is the escape(from these) in the case of sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar). . . consciousness?' 43

"Then, bhikkhus, it occurred to me: 'The pleasure and joy that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form.

"'The pleasure and joy that arise in dependence on sensation(vedana) ... in dependence on perception ... in dependence on volitional formations(sankhara sans. sanskar) ... in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness.'

"So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans.

"The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.'"

27. Gratification (2) (Assada2 sans. Aswad)
At Savatthi. "Bhikkhus, I set out seeking the gratification in form. Whatever gratification there is in form — that I discovered. I have clearly seen with wisdom just how far the gratification in form extends.

"Bhikkhus, I set out seeking the danger in form. Whatever danger there is in form — that I discovered. I have clearly seen with wisdom just how far the danger in form extends.

"Bhikkhus, I set out seeking the escape from form. Whatever escape there is from form — that I discovered. I have clearly seen with wisdom just how far the escape from form extends.

"Bhikkhus, I set out seeking the gratification in ... the danger in ... the escape from sensation(vedana) ... from perception ... from volitional formations(sankhara sans. sanskar) . . . from consciousness. Whatever escape there is from consciousness — that I discovered. I have clearly seen with wisdom just how far the escape from consciousness extends.

"So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans.

“The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.'"

28. Gratification (3) (Assada3 sans. Aswad)
At Savatthi. "Bhikkhus, if there were no gratification in form, beings would not become enamoured with it; but because there is gratification in form, beings become enamoured with it. If there were no danger in form, beings would not experience revulsion towards it; but because there is danger in form, beings experience revulsion towards it. If there were no escape from form, beings would not escape from it; but because there is an escape from form, beings escape from it.

"Bhikkhus, if there were no gratification in sensation(vedana) ... in perception ... in volitional formations(sankhara sans. sanskar) ... in consciousness, beings would not become enamoured with it .. . but because there is an escape from consciousness, beings escape from it.

"So long, bhikkhus, as beings have not directly known as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these five aggregates subject to clinging, they have not escaped from this world with its devas, Mara, and Brahma, from this generation with its ascetics and brahmins, its devas and humans; they have not become detached from it, released from it, nor do they dwell with a mind rid of barriers. But when beings have directly known all this as it really is, then they have escaped from this world with ... its devas and humans; they have become detached from it, released from it, and they dwell with a mind rid of barriers."

29. Delight (Abhinandana)
At Savatthi. "Bhikkhus, one who seeks delight in form seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in sensation(vedana) ... in perception ... in volitional formations(sankhara sans. sanskar) ... in consciousness seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering.

"One who does not seek delight in form ... in consciousness does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering."

30. Arising (Uppada sans. Utpad)
At Savatthi. "Bhikkhus, the arising, continuation, production, and manifestation of form is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. The arising of sensation(vedana) ... of perception ... of volitional formations(sankhara sans. sanskar) ... of consciousness is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.

"The cessation, subsiding, and passing away of form ... of consciousness is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death."

31. The Root of Misery (Aghamula)
At Savatthi. "Bhikkhus, I will teach you misery 44 and the root of misery. Listen to that....

"And what, bhikkhus, is misery? Form is misery; sensation(vedana) is misery; perception is misery; volitional formations(sankhara sans. sanskar) are misery; consciousness is misery. This is called misery.

"And what, bhikkhus, is the root of misery? It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the root of misery."

32. The Fragile (Pabhangu san. Pra-bhangur or Pratyaksh-bhangur)
At Savatthi. "Bhikkhus, I will teach you the fragile 45 and the unfragile. Listen to that....

"And what, bhikkhus, is the fragile, and what the unfragile? Form is the fragile; its cessation, subsiding, passing away is the unfragile. sensation(vedana) is the fragile . . . Perception is the fragile ... Volitional formations(sankhara sans. sanskar) are the fragile ... Consciousness is the fragile; its cessation, subsiding, passing away is the unfragile."

33. Not Yours (1) (Natumhakam1 sans. Na-Tvamvakam)
At Savatthi. "Bhikkhus, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness.46 And what is it, bhikkhus, that is not yours? Form is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. sensation(vedana) is not yours . . . Perception is not yours ... Volitional formations(sankhara sans. sanskar) are not yours ... Consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.

"Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta's Grove, or to burn them, or to do with them as they wish. Would you think: 'People are carrying us off, or burning us, or doing with us as they wish'?"

"No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self."

"So too, bhikkhus, form is not yours ... consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness."

34. Not Yours (2) (Natumhakam2 sans. Na-Tvamvakam)
(This sutta is identical with the preceding one except that it omits the simile.)

35. A Certain Monk (1) (Annatarabhikkhu1 sans. Anyantar-bhikshu)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach me the Dhamma in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, diligent, ardent, and resolute."

"Bhikkhu, if one has an underlying tendency towards something, then one is reckoned in terms of it. 47 If one does not have an underlying tendency towards something, then one is not reckoned in terms of it."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?"

"If, venerable sir, one has an underlying tendency towards form, then one is reckoned in terms of it. If one has an underlying tendency towards sensation(vedana), then one is reckoned in terms of it. If one has an underlying tendency towards perception, then one is reckoned in terms of it. If one has an underlying tendency towards volitional formations(sankhara sans. sanskar), then one is reckoned in terms of them. If one has an underlying tendency towards consciousness, then one is reckoned in terms of it.

"If, venerable sir, one does not have an underlying tendency towards form, then one is not reckoned in terms of it. If one does not have an underlying tendency towards sensation(vedana) ... towards perception ... towards volitional formations(sankhara sans. sanskar) ... towards consciousness, then one is not reckoned in terms of it.

"It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. If, bhikkhu, one has an underlying tendency towards form ... (as above in full) ... then one is not reckoned in terms of it. It is in such a way that the meaning of what was stated by me in brief should be understood in detail."

Then that bhikkhu, having delighted and rejoiced in the Lord (Buddha)' s statement, rose from his seat, and, after paying homage to the Lord (Buddha), keeping him on his right, he departed.

Then, dwelling alone, withdrawn, diligent, ardent, and resolute, that bhikkhu, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew:

"Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being." And that bhikkhu became one of the arahants. 48

36. A Certain Bhikkhu (2) (Annatarabhikkhu2 sans. Anyantar-bhikshu)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach me the Dhamma in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, diligent, ardent, and resolute."

"Bhikkhu, if one has an underlying tendency towards something, then one is measured in accordance with it; 49 if one is measured in accordance with something, then one is reckoned in terms of it. If one does not have an underlying tendency towards something, then one is not measured in accordance with it; if one is not measured in accordance with something, then one is not reckoned in terms of it."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?"

"If, venerable sir, one has an underlying tendency towards form, then one is measured in accordance with it; if one is measured in accordance with it, then one is reckoned in terms of it. If one has an underlying tendency towards sensation(vedana) ... towards perception ... towards volitional formations(sankhara sans. sanskar) ... towards consciousness, then one is measured in accordance with it; if one is measured in accordance with it, then one is reckoned in terms of it.

"If, venerable sir, one does not have an underlying tendency towards form, then one is not measured in accordance with it; if one is not measured in accordance with it, then one is not reckoned in terms of it. If one does not have an underlying tendency towards sensation(vedana) ... towards perception ... towards volitional formations(sankhara sans. sanskar) ... towards consciousness, then one is not measured in accordance with it; if one is not measured in accordance with it, then one is not reckoned in terms of it.

"It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. If, bhikkhu, one has an underlying tendency towards form ... (as above in full) . . . then one is not reckoned in terms of it. It is in such a way that the meaning of what was stated by me in brief should be understood in detail."

Then that bhikkhu, having delighted and rejoiced in the Lord (Buddha)'s words, rose from his seat ... And that bhikkhu became one of the arahants.

37. Ananda (1)
At Savatthi. Then the Venerable Ananda approached the Lord (Buddha). . . . The Lord (Buddha) then said to the Venerable Ananda as he was sitting to one side:

"If, Ananda, they were to ask you: 'Friend Ananda, what are the things of which an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned?' — being asked thus, how would you answer?" 50

"Venerable sir, if they were to ask me this, I would answer thus: 'Friends, with form an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned. With sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned. These, friends, are the things of which an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned.' Being asked thus, venerable sir, I would answer in such a way."

"Good, good, Ananda! With form, Ananda, an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned. With sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned. These, Ananda, are the things of which an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned. Being asked thus, Ananda, you should answer in such a way."

38. Ananda (2)
At Savatthi.... The Lord (Buddha) then said to the Venerable Ananda as he was sitting to one side:

"If, Ananda, they were to ask you: 'Friend Ananda, what are the things of which an arising was discerned, a vanishing was discerned, an alteration of that which stands was discerned? What are the things of which an arising will be discerned, a vanishing will be discerned, an alteration of that which stands will be discerned? What are the things of which an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned?' — being asked thus, Ananda, how would you answer?"

"Venerable sir, if they were to ask me this, I would answer thus: 'Friends, with form that has passed, ceased, changed, an arising was discerned, a vanishing was discerned, an alteration of that which stands was discerned. With sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness that has passed, ceased, changed, an arising was discerned, a vanishing was discerned, an alteration of that which stands was discerned. It is of these things, friends, that an arising was discerned, that a vanishing was discerned, that an alteration of that which stands was discerned.

"'Friends, with form that has not been born, not become manifest, an arising will be discerned, a vanishing will be discerned, an alteration of that which stands will be discerned. With sensation(vedana) . . . perception . . . volitional formations(sankhara sans. sanskar) . . . consciousness that has not been born, not become manifest, an arising will be discerned, a vanishing will be discerned, an alteration of that which stands will be discerned. It is of these things, friends, that an arising will be discerned, that a vanishing will be discerned, that an alteration of that which stands will be discerned.

"'Friends, with form that has been born, that has become manifest, an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned. With sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness that has been born, that has become manifest, an arising is discerned, a vanishing is discerned, an alteration of that which stands is discerned. It is of these things, friends, that an arising is discerned, that a vanishing is discerned, that an alteration of that which stands is discerned.'

"Being asked thus, venerable sir, I would answer in such a way."

"Good, good, Ananda!"

(The Buddhn here repeats the entire answer of the Venerable Ananda, concluding :)

"Being asked thus, Ananda, you should answer in such a way."

39. In Accordance with the Dhamma (1) (Anudhamma1 sans. Anukarniya-dharma)
At Savatthi. "Bhikkhus, when a bhikkhu is practising in accordance with the Dhamma, 51 this is what accords with the Dhamma: he should dwell engrossed in revulsion towards form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness. 52 One who dwells engrossed in revulsion towards form ... and consciousness, fully understands form, sensation(vedana), perception, volitional formations, and consciousness. One who fully understands form ... and consciousness is freed from form, sensation(vedana), perception, volitional formations, and consciousness. He is freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say."

40. In Accordance with the Dhamma (2) (Anudhamma2 sans. Anukarniya-dharma)
At Savatthi. "Bhikkhus, when a bhikkhu is practising in accordance with the Dhamma, this is what accords with the Dhamma: he should dwell contemplating impermanence in form ... (as above in 39) ... he is freed from suffering, I say."

41. In Accordance with the Dhamma (3) (Anudhamma3 sans. Anukarniya-dharma)
... "he should dwell contemplating suffering in form ... (as above in 39)

... he is freed from suffering, I say."

42. In Accordance with the Dhamma (4) (Anudhamma4 sans. Anukarniya-dharma)
... "he should dwell contemplating nonself in form ... (as above in 39)

... he is freed from suffering, I say."

43. With Yourselves as Island (Attadipa sans. Atm-dweep)
At Savatthi. "Bhikkhus, dwell with yourself as an island(Atta-dipa), with yourself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. 53 When you dwell with yourself as an island, with yourself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge, the basis itself should be investigated thus: 54 'From what are sorrow, lamentation, pain, displeasure, and despair born? How are they produced?'

"And, bhikkhus, from what are sorrow, lamentation, pain, displeasure, and despair born? How are they produced? Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. That form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"He regards sensation(vedana) as self . . . perception as self . . . volitional formations(sankhara sans. sanskar) as self . . . consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.

"But, bhikkhus, when one has understood the impermanence of form, its change, fading away, and cessation, and when one sees as it really is with correct wisdom thus: 'In the past and also now all form is impermanent, suffering, and subject to change,' then sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not become agitated. 55 Being unagitated, one dwells happily. A bhikkhu who dwells happily is said to be quenched in that respect. 56

"When one has understood the impermanence of sensation(vedana) ... of perception ... of volitional formations(sankhara sans. sanskar) ... of consciousness, its change, fading away, and cessation, and when one sees as it really is with correct wisdom thus: 'In the past and also now all consciousness is impermanent, suffering, and subject to change,' then sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not become agitated. Being unagitated, one dwells happily. A bhikkhu who dwells happily is said to be quenched in that respect."

44. The Way (Patipada sans. Pratipad)
At Savatthi. "Bhikkhus, I will teach you the way leading to the origination of identity and the way leading to the cessation of identity. Listen to that....

“And what, bhikkhus, is the way leading to the origination of identity? Here, bhikkhus, the uninstructed worldling. . . regards form as self ... sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self ... consciousness as self ... or self as in consciousness. This, bhikkhus, is called the way leading to the origination of identity. When it is said. The way leading to the origination of identity,' the meaning here is this: a way of regarding things that leads to the origination of suffering. 57

"And what, bhikkhus, is the way leading to the cessation of identity? Here, bhikkhus, the instructed noble disciple ... does not regard form as self . . . nor sensation(vedana) as self . . . nor perception as self ... nor volitional formations(sankhara sans. sanskar) as self ... nor consciousness as self . . . nor self as in consciousness. This, bhikkhus, is called the way leading to the cessation of identity. When it is said. The way leading to the cessation of identity' the meaning here is this: a way of regarding things that leads to the cessation of suffering."

45 Impermanent (1) (Aniccha1 sans. Anitya)
At Savatthi. "Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.' When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging. 58

"sensation(vedana) is impermanent.... Perception is impermanent.... Volitional formations(sankhara sans. sanskar) are impermanent.... Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.' When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging.

"If, bhikkhus, a bhikkhu's mind has become dispassionate towards the form element, it is liberated from the taints by nonclinging. If his mind has become dispassionate towards the sensation(vedana) element ... towards the perception element ... towards the volitional formations(sankhara sans. sanskar) element . . . towards the consciousness element, it is liberated from the taints by nonclinging.

"By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbana. He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'" 59

46. Impermanent (2) (Aniccha2 sas. Anitya)
At Savatthi. "Bhikkhus, form is impermanent.... sensation(vedana) is impermanent.... Perception is impermanent.... Volitional formations(sankhara sans. sanskar) are impermanent.... Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus:

'This is not mine, this I am not, this is not my self.'

"When one sees this thus as it really is with correct wisdom, one holds no more views concerning the past. When one holds no more views concerning the past, one holds no more views concerning the future. When one holds no more views concerning the future, one has no more obstinate grasping. 60 When one has no more obstinate grasping, the mind becomes dispassionate towards form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness, and is liberated from the taints by nonclinging.

"By being liberated, it is steady; by being steady, it is content; by being content, one is not agitated. Being unagitated, one personally attains Nibbana. One understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

47. Ways of Regarding Things (Samanupassana sans. Samyak-anupashyana)
At Savatthi. "Bhikkhus, those ascetics and brahmins who regard [anything as] self in various ways all regard [as self] the five aggregates subject to clinging, or a certain one among them. What five?

"Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He regards sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self ... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

"Thus this way of regarding things and [the notion] 'I am' have not vanished in him. 61 As 'I am' has not vanished, there takes place a descent of the five faculties — of the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. 62 There is, bhikkhus, the mind, there are mental phenomena, there is the element of ignorance. When the uninstructed worldling is contacted by a sensation(vedana) born of ignorance-contact, 'I am' occurs to him; 'I am this' occurs to him; 'I will be' and 'I will not be,' and 'I will consist of form' and 'I will be formless,' and 'I will be percipient' and 'I will be nonpercipient' and 'I will be neither percipient nor nonpercipient' — these occur to him. 63

"The five faculties remain right there, bhikkhus, but in regard to them the instructed noble disciple abandons ignorance and arouses true knowledge. With the fading away of ignorance and the arising of true knowledge, 'I am' does not occur to him; 'I am this' does not occur to him; 'I will be' and 'I will not be,' and 'I will consist of form' and 'I will be formless,' and 'I will be percipient' and 'I will be nonpercipient' and 'I will be neither percipient nor nonpercipient' — these do not occur to him."

48. Aggregates ( Khandha sans. Skandha)
At Savatthi. "Bhikkhus, I will teach you the five aggregates and the five aggregates subject to clinging. Listen to that....

"And what, bhikkhus, are the five aggregates? Whatever kind of form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the form aggregate. 64 Whatever kind of sensation(vedana) there is ... this is called the sensation(vedana) aggregate. Whatever kind of perception(sanna sans. sangya) there is ... this is called the perception aggregate. Whatever kind of volitional formations(sankhara sans. sanskar) there are ... these are called the volitional formations(sankhara sans. sanskar) aggregate. Whatever kind of consciousness(vinnana sans. vigyan) there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the consciousness aggregate. These, bhikkhus, are called the five aggregates.

"And what, bhikkhus, are the five aggregates subject to clinging? Whatever kind of form there is, whether past, future, or present ... far or near, that is tainted, that can be clung to: this is called the form aggregate subject to clinging. Whatever kind of sensation(vedana) there is ... that is tainted, that can be clung to: this is called the sensation(vedana) aggregate subject to clinging. Whatever kind of perception there is . . . that is tainted, that can be clung to: this is called the perception aggregate subject to clinging. Whatever kind of volitional formations(sankhara sans. sanskar) there are ... that are tainted, that can be clung to: these are called the volitional formations(sankhara sans. sanskar) aggregate subject to clinging. Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that is tainted, that can be clung to: this is called the consciousness aggregate subject to clinging. These, bhikkhus, are called the five aggregates subject to clinging." 65

49. Sona (1)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then Sona the householder's son approached the Lord (Buddha).... The Lord (Buddha) then said to Sona the house holder's son:

"Sona, when any ascetics and brahmins, on the basis of form which is impermanent, suffering, and subject to change — regard themselves thus: 'I am superior,' or 'I am equal,' or 'I am inferior,' what is that due to apart from not seeing things as they really are? 66

"When any ascetics and brahmins, on the basis of sensation(vedana) ... on the basis of perception ... on the basis of volitional formations(sankhara sans. sanskar) ... on the basis of consciousness — which is impermanent, suffering, and subject to change — regard themselves thus: 'I am superior,' or 'I am equal,' or 'I am inferior,' what is that due to apart from not seeing things as they really are?

"Sona, when any ascetics and brahmins do not, on the basis of form — which is impermanent, suffering, and subject to change regard themselves thus: 'I am superior,' or 'I am equal,' [49] or 'I am inferior,' what is that due to apart from seeing things as they really are?

"When any ascetics and brahmins do not, on the basis of sensation(vedana) ... on the basis of perception ... on the basis of volitional formations(sankhara sans. sanskar) ... on the basis of consciousness — which is impermanent, suffering, and subject to change — regard themselves thus:

'I am superior' or 'I am equal,' or 'I am inferior' what is that due to apart from seeing things as they really are?

"What do you think, Sona, is form permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Is sensation(vedana) permanent or impermanent?... Is perception permanent or impermanent? . . . Are volitional formations(sankhara sans. sanskar) permanent or impermanent?... Is consciousness permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Therefore, Sona, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations(sankhara sans. sanskar) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Seeing thus, Sona, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

50. Sona (2)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then Sona the householder's son approached the Lord (Buddha).... The Lord (Buddha) then said to Sona the house holder's son:

"Sona, those ascetics or brahmins who do not understand form, its origin, its cessation, and the way leading to its cessation; who do not understand sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable able ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood. 67

"But, Sona, those ascetics and brahmins who understand form, its origin, its cessation, and the way leading to its cessation; who understand sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, its origin, its cessation, and the way leading to its cessation: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."

51. Destruction of Delight (1) (Nandikkhya1 sans. Nandi-Kshaya)
At Savatthi. "Bhikkhus, a bhikkhu sees as impermanent form which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. 68

"A bhikkhu sees as impermanent sensation(vedana) which is actually impermanent ... perception which is actually impermanent ... volitional formations(sankhara sans. sanskar) which are actually impermanent ... consciousness which is actually impermanent: that is his right view.... With the destruction of delight and lust the mind is liberated and is said to be well liberated."

52. Destruction of Delight (2) (Nandikkhya2 sans. Nandi-Kshaya)
At Savatthi. "Bhikkhus, attend carefully to form. Recognize the impermanence of form as it really is. When a bhikkhu attends carefully to form and recognizes the impermanence of form as it really is, he experiences revulsion towards form. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated.

"Bhikkhus, attend carefully to sensation(vedana) ... to perception ... to volitional formations(sankhara sans. sanskar) ... to consciousness.... With the destruction of delight and lust the mind is liberated and is said to be well liberated."

53. Engagement (Upaya)
At Savatthi. "Bhikkhus, one who is engaged is unliberated; 69 one who is disengaged is liberated. Consciousness, bhikkhus, while standing, might stand engaged with form; based upon form, established upon form, with a sprinkling of delight, it might come to growth, increase, and expansion. Or consciousness, while standing, might stand [engaged with sensation(vedana) ... engaged with perception ...] engaged with volitional formations(sankhara sans. sanskar); based upon volitional formations, established upon volitional formations, with a sprinkling of delight, it might come to growth, increase, and expansion. 70

"Bhikkhus, though someone might say: 'Apart from form, apart from sensation(vedana), apart from perception, apart from volitional formations(sankhara sans. sanskar), I will make known the coming and going of consciousness, its passing away and rebirth, its growth, increase, and expansion' — that is impossible.

"Bhikkhus, if a bhikkhu has abandoned lust for the form element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness. 71 If he has abandoned lust for the sensation(vedana) element ... for the perception element ... for the volitional formations(sankhara sans. sanskar) element.... for the consciousness element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness.

"When that consciousness is unestablished, not coming to growth, nongenerative, it is liberated. 72 By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbana. He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

54. Seeds (Bija)
At Savatthi. "Bhikkhus, there are these five kinds of seeds. What five? Root-seeds, stem-seeds, joint-seeds, cutting-seeds, and germ-seeds as the fifth. 73 If these five kinds of seeds are unbroken, unspoilt, undamaged by wind and sun, fertile, securely planted, but there is no earth or water, would these five kinds of seeds come to growth, increase, and expansion?"

"No, venerable sir."

"If these five kinds of seeds are broken, spoilt, damaged by wind and sun, unfertile, not securely planted, but there is earth and water, would these five kinds of seeds come to growth, increase, and expansion?"

"No, venerable sir."

"If these five kinds of seeds are unbroken, unspoilt, undamaged by wind and sun, fertile, securely planted, and there is earth and water, would these five kinds of seeds come to growth, increase, and expansion?"

"Yes, venerable sir."

"Bhikkhus, the four stations of consciousness should be seen as like the earth element. Delight and lust should be seen as like the water element. Consciousness together with its nutriment should be seen as like the five kinds of seeds. 74

"Consciousness, bhikkhus, while standing, might stand engaged with form; based upon form, established upon form, with a sprinkling of delight, it might come to growth, increase, and expansion. Or consciousness, while standing, might stand engaged with sensation(vedana) ... engaged with perception ... engaged with volitional formations(sankhara sans. sanskar); based upon volitional formations, established upon volitional formations, with a sprinkling of delight, it might come to growth, increase, and expansion.

"Bhikkhus, though someone might say: 'Apart from form, apart from sensation(vedana), apart from perception, apart from volitional formations(sankhara sans. sanskar), I will make known the coming and going of consciousness, its passing away and rebirth, its growth, increase, and expansion' — that is impossible.

"Bhikkhus, if a bhikkhu has abandoned lust for the form element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness. If he has abandoned lust for the sensation(vedana) element ... for the perception element ... for the volitional formations(sankhara sans. sanskar) element ... for the consciousness element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness.

"When that consciousness is unestablished, not coming to growth, nongenerative, it is liberated by being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbana. He understands:

'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

55. Inspired Utterance (Udana)
At Savatthi. There the Lord (Buddha) uttered this inspired utterance:

'"It might not be, and it might not be for me; it will not be, [and] it will not be for me': [56] resolving thus, a bhikkhu can cut off the lower fetters." 75

When this was said, a certain bhikkhu said to the Lord (Buddha):

"But how, venerable sir, can a bhikkhu, resolving thus: 'It might not be, and it might not be for me; it will not be, [and] it will not be for me,' cut off the lower fetters?"

"Here, bhikkhu, the uninstructed worldling, who is not a seer of the noble ones ... regards form as self ... or self as in consciousness.

"He does not understand as it really is impermanent form as 'impermanent form' ... impermanent sensation(vedana) as 'impermanent sensation(vedana)' ... impermanent perception as 'impermanent perception' . . . impermanent volitional formations(sankhara sans. sanskar) as 'impermanent volitional formations(sankhara sans. sanskar)' ... impermanent consciousness as 'impermanent consciousness.'

"He does not understand as it really is painful form as 'painful form' ... painful sensation(vedana) as 'painful feelirjg' ... painful perception as 'painful perception' ... painful volitional formations(sankhara sans. sanskar) as 'painful volitional formations(sankhara sans. sanskar)' ... painful consciousness as 'painful consciousness.'

"He does not understand as it really is selfless form as 'selfless form' . . . selfless sensation(vedana) as 'selfless sensation(vedana)' . . . selfless perception as 'selfless perception' ... selfless volitional formations(sankhara sans. sanskar) as 'selfless volitional formations(sankhara sans. sanskar)' ... selfless consciousness as 'selfless consciousness.'

"He does not understand as it really is conditioned form as 'conditioned form' . . . conditioned sensation(vedana) as 'conditioned sensation(vedana)' ... conditioned perception as 'conditioned perception' ... conditioned volitional formations(sankhara sans. sanskar) as 'conditioned volitional formations(sankhara sans. sanskar)' . . . conditioned consciousness as 'conditioned consciousness.'

"He does not understand as it really is: 'Form will be exterminated' ... 'sensation(vedana) will be exterminated' ... 'Perception will be exterminated' ... 'Volitional formations(sankhara sans. sanskar) will be exterminated' ... 'Consciousness will be exterminated.' 76

"The instructed noble disciple, bhikkhu, who is a seer of the noble ones ... does not regard form as self ... or self as in consciousness.

"He understands as it really is impermanent form as 'impermanent form' ... impermanent consciousness as 'impermanent consciousness.'

"He understands as it really is painful form as 'painful form' ... painful consciousness as 'painful consciousness.'

"He understands as it really is selfless form as 'selfless form' . . . selfless consciousness as 'selfless consciousness.'

"He understands as it really is conditioned form as 'conditioned form' ... conditioned consciousness as 'conditioned consciousness.'

"He understands as it really is: 'Form will be exterminated' ...

'sensation(vedana) will be exterminated' ... 'Perception will be exterminated'

... 'Volitional formations(sankhara sans. sanskar) will be exterminated' ...

'Consciousness will be exterminated.'

"With the extermination of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness, that bhikkhu, resolving thus:

'It might not be, and it might not be for me; it will not be, [and] it will not be for me,' can cut off the lower fetters." 77

"Resolving thus, venerable sir, a bhikkhu can cut off the lower fetters. But how should one know, how should one see, for the immediate destruction of the taints to occur?" 78

"Here, bhikkhu, the uninstructed worldling becomes frightened over an unfrightening matter. For this is frightening to the uninstructed worldling: 'It might not be, and it might not be for me; it will not be, [and] it will not be for me.' But the instructed noble disciple does not become frightened over an unfrightening matter. For this is not frightening to the noble disciple: 'It might not be, and it might not be for me; it will not be, [and] it will not be for me.' 79 [58]

"Consciousness, bhikkhu, while standing, might stand engaged with form . . . engaged with sensation(vedana) . . . engaged with perception ... engaged with volitional formations(sankhara sans. sanskar); based upon volitional formations, established upon volitional formations, with a sprinkling of delight, it might come to growth, increase, and expansion.

"Bhikkhu, though someone might say: 'Apart from form, apart from sensation(vedana), apart from perception, apart from volitional formations(sankhara sans. sanskar), I will make known the coming and going of consciousness, its passing away and rebirth, its growth, increase, and expansion' — that is impossible.

"Bhikkhu, if a bhikkhu has abandoned lust for the form element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness. If he has abandoned lust for the sensation(vedana) element ... for the perception element ... for the volitional formations(sankhara sans. sanskar) element ... for the consciousness element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness.

"When that consciousness is unestablished, not coming to growth, nongenerative, it is liberated. By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbana. He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'

"It is, bhikkhu, for one who knows thus, for one who sees thus, that the immediate destruction of the taints occurs."

56. Phases of the Clinging Aggregates (Upadanaparipavatta )
At Savatthi. "Bhikkhus, there are these five aggregates subject to clinging. What five? The (body) form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception(sanna sans. sangya) aggregate subject to clinging, the volitional formations(sankhara sans. sanskar) aggregate subject to clinging, the consciousness(vinnana sans. vigyan) aggregate subject to clinging.

"So long as I did not directly know as they really are the five aggregates subject to clinging in four phases, 80 I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans.

"And how, bhikkhus, are there four phases? I directly knew form, its origin, its cessation, and the way leading to its cessation. I directly knew sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, its origin, its cessation, and the way leading to its cessation.

"And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called form. With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (see SN5.8). 81

"Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, are practising for the purpose of revulsion towards form, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. 82

"And whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, through revulsion towards form, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them. 83

"And what, bhikkhus, is sensation(vedana)? There are these six classes of sensation(vedana): sensation(vedana) born of eye-contact, sensation(vedana) born of ear contact, sensation(vedana) born of nose-contact, sensation(vedana) born of tongue-contact, sensation(vedana) born of body-contact, sensation(vedana) born of mind-contact. This is called sensation(vedana). With the arising of contact there is the arising of sensation(vedana). 84 With the cessation of contact there is the cessation of sensation(vedana). This Noble Eightfold Path is the way leading to the cessation of sensation(vedana); that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Whatever ascetics and brahmins, having thus directly known sensation(vedana), its origin, its cessation, and the way leading to its cessation, are practising for the purpose of revulsion towards sensation(vedana), for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly known sensation(vedana) ... and the way leading to its cessation ... As to those consummate ones, there is no round for describing them.

"And what, bhikkhus, is perception? There are these six classes of perception: perception of forms, perception of sounds, perception of odours, perception of tastes, perception of tactile objects, perception of mental phenomena. This is called perception. With the arising of contact there is the arising of perception. With the cessation of contact there is the cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (see SN5.8).

"Whatever ascetics and brahmins ... As to those consummate ones, there is no round for describing them.

"And what, bhikkhus, are volitional formations(sankhara sans. sanskar)? There are these six classes of volition: 85 volition regarding forms, volition regarding sounds, volition regarding odours, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena. These are called volitional formations. With the arising of contact there is the arising of volitional formations. With the cessation of contact there is the cessation of volitional formations. This Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Whatever ascetics and brahmins ..... As to those consummate ones, there is no round for describing them.

"And what, bhikkhus, is (worldly) consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness. mind-consciousness. This is called consciousness. With the arising of mind-and-bodyform(namarupa) there is the arising of consciousness. With the cessation of mind-and-bodyform(namarupa) there is the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view ... right concentration.86

"Whatever ascetics and brahmins, having thus directly known (worldly) consciousness, its origin, its cessation, and the way leading to its cessation, are practising for the purpose of revulsion towards consciousness, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly known (worldly) consciousness, its origin, its cessation, and the way leading ing to its cessation, through revulsion towards consciousness, through its fading away and cessation, are liberated by non-clinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them."

Note: When blissful divine consciousness is experienced in trance states(initially in brain & spine, later universal), there is cessation of worldly consciousness, volitional formations, perception and sensation(vedana) as well as non attention to form.

57. The Seven Cases (Sattatthana)
At Savatthi. "Bhikkhus, a bhikkhu who is skilled in seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has fully lived the holy celibate life(brahmacariya), the highest kind of person. 87

"And how, bhikkhus, is a bhikkhu skilled in seven cases? Here, bhikkhus, a bhikkhu understands form, its origin, its cessation, and the way leading to its cessation; he understands the gratification, the danger, and the escape in the case of form.

"He understands sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, its origin, its cessation, and the way leading to its cessation; he understands the gratification, the danger, and the escape in the case of consciousness.

"And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called form. With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (see SN5.8).

"The pleasure and joy that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form.

"Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, are practising for the purpose of revulsion towards form, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, through revulsion towards form, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them.

"And what, bhikkhus, is sensation(vedana)? There are these six classes of sensation(vedana): sensation(vedana) born of eye-contact ... (as in preceding sutta) ... sensation(vedana) born of mind-contact. This is called sensation(vedana). With the arising of contact there is the arising of sensation(vedana). With the cessation of contact there is the cessation of sensation(vedana). This Noble Eightfold Path is the way leading to the cessation of sensation(vedana); that is, right view . . . right concentration.

"The pleasure and joy that arise in dependence on sensation(vedana): this is the gratification in sensation(vedana). That sensation(vedana) is impermanent, suffering, and subject to change: this is the danger in sensation(vedana). The removal and abandonment of desire and lust for sensation(vedana): this is the escape from sensation(vedana).

"Whatever ascetics and brahmins, having thus directly known sensation(vedana), its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of sensation(vedana), are practising for the purpose of revulsion towards sensation(vedana), for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly known sensation(vedana) ... and the escape in the case of sensation(vedana) ... As to those consummate ones, there is no round for describing them.

"And what, bhikkhus, is perception? There are these six classes of perception: perception of forms ... perception of mental phenomena. This is called perception. With the arising of contact there is the arising of perception. With the cessation of contact there is the cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"The pleasure and joy that arise in dependence on perception: this is the gratification in perception. That perception is impermanent, suffering, and subject to change: this is the danger in perception. The removal and abandonment of desire and lust for perception: this is the escape from perception.

"Whatever ascetics and brahmins ... As to those consummate ones, there is no round for describing them.

"And what, bhikkhus, are volitional formations(sankhara sans. sanskar)? There are these six classes of volition: volition regarding forms . . . volition regarding mental phenomena. This is called volitional formations. With the arising of contact there is the arising of volitional formations. With the cessation of contact there is the cessation of volitional formations. This Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view ... right concentration.

"The pleasure and joy that arise in dependence on volitional formations(sankhara sans. sanskar): this is the gratification in volitional formations. That volitional formations are impermanent, suffering, and subject to change: this is the danger in volitional formations. The removal and abandonment of desire and lust for volitional formations: this is the escape from volitional formations.

"Whatever ascetics and brahmins ... As to those consummate ones, there is no round for describing them.

"And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness ... mind-consciousness. This is called consciousness. With the arising of mind-and-bodyform(namarupa) there is the arising of consciousness. With the cessation of mind-and-bodyform(namarupa) there is the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view . . . right concentration.

"The pleasure and joy that arise in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness.

"Whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, are practising for the purpose of revulsion towards consciousness, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, through revulsion towards consciousness, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them.

"It is in such a way, bhikkhus, that a bhikkhu is skilled in seven cases.

"And how, bhikkhus, is a bhikkhu a triple investigator? Here, bhikkhus, a bhikkhu investigates by way of the elements, by way of the sense bases, and by way of dependent origination. It is in such a way that a bhikkhu is a triple investigator. 88

"Bhikkhus, a bhikkhu who is skilled in these seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has fully lived the holy celibate life(brahmacariya), the highest kind of person."

58. The Perfectly Enlightened One (Samma-sam-Buddha sans. Samyak-sam-Buddha)
At Savatthi. "Bhikkhus, the Tathagata, the Arahant, the Perfectly Enlightened One, liberated by nonclinging through revulsion towards form, through its fading away and cessation, is called a Perfectly Enlightened One. A bhikkhu liberated by wisdom, liberated by nonclinging through revulsion towards form, through its fading away and cessation, is called one liberated by wisdom. 89

"The Tathagata, the Arahant, the Perfectly Enlightened One, liberated by nonclinging through revulsion towards sensation(vedana) ... perception . . . volitional formations(sankhara sans. sanskar) . . . consciousness, through its fading away and cessation, is called a Perfectly Enlightened One. A bhikkhu liberated by wisdom, liberated by nonclinging through revulsion towards sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) . . . consciousness, through its fading away and cessation, is called one liberated by wisdom.

"Therein, bhikkhus, what is the distinction, what is the disparity, what is the difference between the Tathagata, the Arahant, the Perfectly Enlightened One, and a bhikkhu liberated by wisdom?"

"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha), take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it."

"Then listen and attend closely, bhikkhus, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:

"The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, is the originator of the path unarisen before, the producer of the path unproduced before, the declarer of the path undeclared before. He is the knower of the path, the discoverer of the path, the one skilled in the path. And his disciples now dwell following that path and become possessed of it afterwards.

"This, bhikkhus, is the distinction, the disparity, the difference between the Tathagata, the Arahant, the Perfectly Enlightened One, and a bhikkhu liberated by wisdom."

59. The Characteristic of Nonself (Anattalakkhana sans. Anatm-lakshan)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Baranasi in the Deer Park at Isipatana. 90 There the Lord (Buddha) addressed the bhikkhus of the group of five thus:

"Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, form is nonself. For if, bhikkhus, form were self, this form would not lead to affliction, and it would be possible to have it of form: 'Let my form be thus; let my form not be thus.'

But because form is nonself, form leads to affliction, and it is not possible to have it of form: 'Let my form be thus; let my form not be thus.' 91

"sensation(vedana) is nonself. . . . . Perception is nonself.. .. Volitional formations(sankhara sans. sanskar) are nonself.... Consciousness is nonself. For if, bhikkhus, consciousness were self, this consciousness would not lead to affliction, and it would be possible to have it of consciousness: 'Let my consciousness be thus; let my consciousness not be thus.' But because consciousness is nonself, consciousness leads to affliction, and it is not possible to have it of consciousness:

'Let my consciousness be thus; let my consciousness not be thus.'

"What do you think, bhikkhus, is form permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Is sensation(vedana) permanent or impermanent?... Is perception permanent or impermanent? . .. Are volitional formations(sankhara sans. sanskar) permanent or impermanent?... Is consciousness permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Therefore, bhikkhus, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations(sankhara sans. sanskar) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

That is what the Lord (Buddha) said. Elated, those bhikkhus delighted in the Lord (Buddha)'s statement. And while this discourse was being spoken, the minds of the bhikkhus of the group of five were liberated from the taints by nonclinging.

60. Mahali
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then Mahali the Licchavi approached the Lord (Buddha). . . and said to him:

"Venerable sir, Purana Kassapa speaks thus: 'There is no cause or condition for the defilement of beings; beings are defiled without cause or condition. There is no cause or condition for the purification of beings; beings are purified without cause or condition.' What does the Lord (Buddha) say about this?" 92

"There is, Mahali, a cause and condition for the defilement of beings; beings are defiled with cause and condition. There is a cause and condition for the purification of beings; beings are purified with cause and condition."

"But, venerable sir, what is the cause and condition for the defilement of beings? How is it that beings are defiled with cause and condition?"

"If, Mahali, this form were exclusively suffering, immersed in suffering, steeped in suffering, and if it were not [also] steeped in pleasure, beings would not become enamoured with it. But because form is pleasurable, immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it. 93 By being enamoured with it, they are captivated by it, and by being captivated by it they are defiled. This, Mahali, is a cause and condition for the defilement of beings; it is thus that beings are defiled with cause and condition.

"If, Mahali, this sensation(vedana) were exclusively suffering ... If this perception ... these volitional formations(sankhara sans. sanskar) ..... this consciousness were exclusively suffering ... beings would not become enamoured with it. But because consciousness is pleasurable ... beings become enamoured with it. By being enamoured with it, they are captivated by it, and by being captivated by it they are defiled. This too, Mahali, is a cause and condition for the defilement of beings; it is thus that beings are defiled with cause and condition."

"But, venerable sir, what is the cause and condition for the purification of beings? How is it that beings are purified with cause and condition?"

"If, Mahali, this form were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and if it were not [also] steeped in suffering, beings would not experience revulsion towards it. But because form is suffering, immersed in suffering, steeped in suffering, and is not steeped [only] in pleasure, beings experience revulsion towards it. Experiencing revulsion, they become dispassionate, and through dispassion they are purified. This, Mahali, is a cause and condition for the purification of beings; it is thus that beings are purified with cause and condition.

"If, Mahali, this sensation(vedana) were exclusively pleasurable ... If this perception ... these volitional formations(sankhara sans. sanskar) ... this consciousness were exclusively pleasurable ... beings would not experience revulsion towards it. But because consciousness is suffering ... beings experience revulsion towards it. Experiencing revulsion, they become dispassionate, and through dispassion they are purified. [71] This too, Mahali, is a cause and condition for the purification of beings; it is thus that beings are purified with cause and condition."

61. Burning (Aditta sans. Aditya)
At Savatthi. "Bhikkhus, form is burning, sensation(vedana) is burning, perception is burning, volitional formations(sankhara sans. sanskar) are burning, consciousness is burning. 94 Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

62. Pathways of Language (Niruttipatha)
At Savatthi. "Bhikkhus, there are these three pathways of language, pathways of designation, pathways of description, 95 that are unmixed, that were never mixed, that are not being mixed, that will not be mixed, that are not rejected by wise ascetics and brahmins. What three?

"Whatever form, bhikkhus, has passed, ceased, changed: the term, label, and description 'was' applies to it, not the term 'is' or the term 'will be.'

"Whatever sensation(vedana) . . . Whatever perception . . . Whatever volitional formations(sankhara sans. sanskar) ... Whatever consciousness has passed, ceased, changed: the term, label, and description 'was' applies to it, not the term 'is' or the term 'will be.'

"Whatever form, bhikkhus, has not been born, has not become manifest: the term, label, and description 'will be' applies to it, not the term 'is' or the term 'was.'

"Whatever sensation(vedana) ... Whatever perception ... Whatever volitional formations(sankhara sans. sanskar) . . . Whatever consciousness has not been born, has not become manifest: the term, label, and description 'will be' applies to it, not the term 'is' or the term 'was.'

"Whatever form, bhikkhus, has been born, has become manifest: the term, label, and description 'is' applies to it, not the term 'was' or the term 'will be.'

"Whatever sensation(vedana) . . . Whatever perception . . . Whatever volitional formations(sankhara sans. sanskar) . . . Whatever consciousness has been born, has become manifest: the term, label, and description 'is' applies to it, not the term 'was' or the term 'will be.'

"These, bhikkhus, are the three pathways of language, pathways of designation, pathways of description, that are unmixed, that were never mixed, that are not being mixed, that will not be mixed, that are not rejected by wise ascetics and brahmins.

"Bhikkhus, even Vassa and Banna of Ukkala, proponents of noncausality, of the inefficacy of action, and of nihilism, did not think that these three pathways of language, pathways of designation, pathways of description should be criticized or scorned.

For what reason? Because they fear blame, attack, and condemnation." 96

63. In Clinging (Upadiyamana)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park. Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach me the Dhamma in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, diligent, ardent, and resolute."

"Bhikkhu, in clinging one is bound by Mara; by not clinging one is freed from the Evil One." 97 [74]

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?"

"In clinging to form, venerable sir, one is bound by Mara; by not clinging to it one is freed from the Evil One. In clinging to sensation(vedana) ... to perception ... to volitional formations(sankhara sans. sanskar) ... to consciousness one is bound by Mara; by not clinging to it one is freed from the Evil One.

"It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In clinging to form, bhikkhu, one is bound by Mara ... (as above in full) ... by not clinging to it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail."

Then that bhikkhu, having delighted and rejoiced in the Lord (Buddha)' s words, rose from his seat, and, after paying homage to the Lord (Buddha), keeping him on his right, he departed.

Then, dwelling alone, withdrawn, diligent, ardent, and resolute, that bhikkhu, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew:

"Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being." And that bhikkhu became one of the arahants.

64. In Conceiving (Mannamana)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha). . . and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach me the Dhamma in brief...."

"Bhikkhu, in conceiving one is bound by Mara; by not conceiving one is freed from the Evil One."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?"

"In conceiving (in mind) form, venerable sir, one is bound by Mara; by not conceiving it one is freed from the Evil One. In conceiving sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness one is bound by Mara; by not conceiving it one is freed from the Evil One.

"It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In conceiving form, bhikkhu, one is bound by Mara ... (as above in full) ... by not conceiving it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail."

... And that bhikkhu became one of the arahants.

65. In Seeking Delight (Abhinandamana)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha). . . and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach me the Dhamma in brief...."

"Bhikkhu, in seeking delight one is bound by Mara; by not seeking delight one is freed from the Evil One."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?"

"In seeking delight in form, venerable sir, one is bound by Mara; by not seeking delight in it one is freed from the Evil One. In seeking delight in sensation(vedana) ... in perception ... in volitional formations(sankhara sans. sanskar) ... in consciousness one is bound by Mara; by not seeking delight in it one is freed from the Evil One.

"It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In seeking delight in form, bhikkhu, one is bound by Mara ... (as above in full) ... by not seeking delight in it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail."

. . . And that bhikkhu became one of the arahants.

66. Impermanent (Anicca sans. Anitya )
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha) ... and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would teach me the Dhamma in brief...."

"Bhikkhu, you should abandon desire for whatever is impermanent."

"Understood, Lord (Buddha)! Understood, Fortunate One!"

"In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?"

"Form, venerable sir, is impermanent; I should abandon desire for it. sensation(vedana) is impermanent ... Perception is impermanent ... Volitional formations(sankhara sans. sanskar) are impermanent ... Consciousness is impermanent; I should abandon desire for it.

"It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Lord (Buddha) in brief."

"Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. Form is impermanent ... Consciousness is impermanent; you should abandon desire for it. It is in such a way that the meaning of what was stated by me in brief should be understood in detail." [77]

.. . And that bhikkhu became one of the arahante.

67. Suffering (Dukkha)
(Opening as in preceding sutta 66)

. . . "Bhikkhu, you should abandon desire for whatever is suffering."...

68. Nonself (Anatta sans. Anatm)
... "Bhikkhu, you should abandon desire for whatever is non-self."...(as in 66)

69. What Does Not Belong to Self (Anattaniya sans. Anatmniya)
... "Bhikkhu, you should abandon desire for whatever does not

belong to self."...(as in 66)

70. Whatever Appears Tantalizing (Rajaniyasanthita)
... "Bhikkhu, you should abandon desire for whatever appears tantalizing."...(as in 66)

71. Radha
At Savatthi. Then the Venerable Radha approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 98

"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within?"

"Any kind of form whatsoever, Radha, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — one sees all form as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self'.

"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever . . . Any kind of volitional formations(sankhara sans. sanskar) whatsoever . . . Any kind o f consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — one sees all consciousness as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.'

"When one knows and sees thus, Radha, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within."

Then the Venerable Radha .. . became one of the arahants.

72. Suradha
At Savatthi. Then the Venerable Suradha approached the Lord (Buddha) ... and said to him:

"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?"

"Any kind of form whatsoever, Suradha, whether past, future, or present ... far or near — having seen all form as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self' one is liberated by nonclinging.

"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations(sankhara sans. sanskar) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — having seen all consciousness as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self' one is liberated by nonclinging.

"When one knows and sees thus, Suradha, then in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated."

Then the Venerable Suradha .. . became one of the arahants.

73. Gratification (Assada sans. Aswad)
At Savatthi. "Bhikkhus, the uninstructed worldling does not understand as it really is the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness.

"But, bhikkhus, the instructed noble disciple understands as it really is the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness."

74. Origin (1) (Samudaya1)
At Savatthi. "Bhikkhus, the uninstructed worldling does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness.

"But, bhikkhus, the instructed noble disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness."

75. Origin (2) (Samudaya1)
At Savatthi. "Bhikkhus, the instructed noble disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness."

76. Arahants (1)
At Savatthi. "Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.'

"sensation(vedana) is impermanent.... Perception is impermanent.... Volitional formations(sankhara sans. sanskar) are impermanent.... Consciousness is impermanent. What is impermanent is suffering. What is suffering ing is nonself. What is nonself should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated.

When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'

"To whatever extent, bhikkhus, there are abodes of beings, even up to the pinnacle of existence, 99 these are the foremost in the world, these are the best, that is, the arahants."

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"Happy indeed are the arahants! No craving can be found in them.

Cut off is the conceit 'I am,' ; Burst asunder is delusion's net.

"They have reached the unstirred state, 100 ; unwavering are their minds;

They are unsullied in the world; The holy ones, without taints.

"Having fully understood the five aggregates; Ranging in the seven good qualities, 101

Those praiseworthy superior men; Are the Buddha's bosom sons.

"Endowed with the seven gems;Trained in the threefold training, 102

Those great heroes wander about; With fear and trembling abandoned.

"Endowed with the ten factors; Those great nagas, concentrated.

Are the best beings in the world; No craving can be found in them. 103

"The adepts' knowledge has arisen in them; 'This body is the last I bear.'

In regard to the core of the holy celibate life(brahmacariya); They no longer depend on others. [84]

"They do not waver in discrimination, 104 ; They are released from renewed existence.

Having reached the stage of the tamed; They are the victors in the world.

"Above, across, and below; Delight is no more found in them.

They boldly sound their lion's roar; The enlightened are supreme in the world.'"

77. Arahants (2)
(This sutta is identical with the preceding one except that the verses are omitted.)

78. The Lion
At Savatthi. "Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair. Having come out, he stretches himself, surveys the four quarters all around, and roars his lion's roar three times. Then he sets out in search of game.

"When the lion, the king of beasts, roars, whatever animals hear the sound are for the most part filled with fear, a sense of urgency, and terror. Those who live in holes enter their holes; those who live in the water enter the water; those who live in the woods enter the woods; and the birds fly up into the air. Even those royal bull elephants, bound by strong thongs in the villages, towns, and capital cities, burst and break their bonds asunder; frightened, they urinate and defecate and flee here and there. So powerful, bhikkhus, is the lion, the king of beasts, among the animals, so majestic and mighty.

"So too, bhikkhus, 105 when the Tathagata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Lord (Buddha), he teaches the Dhamma thus:

'Such is form, such its origin, such its passing away; such is sensation(vedana) ... such is perception ... such are volitional formations(sankhara sans. sanskar) ... such is consciousness, such its origin, such its passing away.' 106

"Then, bhikkhus, when those devas who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty palaces, hear the Tathagata's teaching of the Dhamma, they are for the most part filled with fear, a sense of urgency, and terror, [saying]: 'It seems, sir, that we are impermanent, though we thought ourselves permanent; it seems, sir, that we are unstable, though we thought ourselves stable; it seems, sir, that we are nonetemal, though we thought ourselves eternal. It seems, sir, that we are impermanent, unstable, nonetemal, included within identity.' 107 So powerful, bhikkhus, is the Tathagata over this world together with its devas, so majestic and mighty."

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"When the Buddha, through direct knowledge; Sets in motion the Wheel of Dhamma, The peerless Teacher in this world ; with its devas [makes this known];

"The cessation of identity ; and the origin of identity. Also the Noble Eightfold Path ; That leads to suffering's appeasement.

"Then those devas with long life spans; Beautiful, ablaze with glory. Are struck with fear, filled with terror; Like beasts who hear the lion's roar.

"'We've not transcended identity; It seems, sir, we're impermanent,' [So they say] having heard the utterance ; Of the Arahant, the released Stable One."

79. Being Devoured (Khajjaniya sans. Khadniya)
At Savatthi. "Bhikkhus, those ascetics and brahmins who recollect their manifold past abodes all recollect the five aggregates subject to clinging or a certain one among them. 108 What five?

"When recollecting thus, bhikkhus: 'I had such form in the past,' it is just form that one recollects. When recollecting: 'I had such a sensation(vedana) in the past'. it is just sensation(vedana) that one recollects. When recollecting: 'I had such a perception(sanna sans. sangya) in the past', it is just perception that one recollects. When recollecting: 'I had such volitional formations(sankhara sans. sanskar) in the past', it is just volitional formations(sankhara sans. sanskar) that one recollects. When recollecting: 'I had such consciousness(vinnana sans. vigyan) in the past', it is just consciousness that one recollects.

"And why, bhikkhus, do you call it form? 109 'It is deformed', bhikkhus, therefore it is called form. 110 Deformed by what? Deformed by cold, deformed by heat, deformed by hunger, deformed by thirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents. 'It is deformed', bhikkhus, therefore it is called form.

"And why, bhikkhus, do you call it sensation(vedana)? 'It senses,' bhikkhus, therefore it is called sensation(vedana). 111 And what does it sense? It senses pleasure, it senses pain, [87] it senses neither-pain-nor-pleasure. 'It senses' bhikkhus, therefore it is called sensation(vedana).

"And why, bhikkhus, do you call it perception(sanna sans. sangya) ? 'It perceives' bhikkhus, therefore it is called perception. And what does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. 'It perceives', bhikkhus, therefore it is called perception.

"And why, bhikkhus, do you call them volitional formations(sankhara sans. sanskar)? 'They construct the conditioned' bhikkhus, therefore they are called volitional formations(sankhara sans. sanskar). 112 And what is the conditioned that they construct? They construct conditioned form as form; 113 they construct conditioned sensation(vedana) as sensation(vedana); they construct conditioned perception as perception; they construct conditioned volitional formations(sankhara sans. sanskar) as volitional formations(sankhara sans. sanskar); they construct conditioned consciousness as consciousness. 'They construct the conditioned' bhikkhus, therefore they are called volitional formations(sankhara sans. sanskar).

"And why, bhikkhus, do you call it consciousness(vinnana sans. vigyan)? 'It cognizes' bhikkhus, therefore it is called consciousness. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it cognizes salty, it cognizes bland. 'It cognizes' bhikkhus, therefore it is called consciousness. 114

"Therein, bhikkhus, the instructed noble disciple reflects thus:

'I am now being devoured by form. 115 In the past too I was devoured by form in the very same way that I am now being devoured by present form. If I were to seek delight in future form, then in the future too I shall be devoured by form in the very same way that I am now being devoured by present form.' Having reflected thus, he becomes indifferent towards past form, he does not seek delight in future form, and he is practising for revulsion towards present form, for its fading away and cessation.

"[He reflects thus:] 'I am now being devoured by sensation(vedana).' ...

'I am now being devoured by perception.' ... 'I am now being devoured by volitional formations(sankhara sans. sanskar).' ... 'I am now being devoured by consciousness. In the past too I was devoured by consciousness in the very same way that I am now being devoured by present consciousness. If I were to seek delight in future consciousness, then in the future too I shall be devoured by consciousness in the very same way that I am now being devoured by present consciousness.' Having reflected thus, he becomes indifferent towards past consciousness, he does not seek delight in future consciousness, and he is practising for revulsion towards present consciousness, for its fading away and cessation.

"What do you think, bhikkhus, is form permanent or impermanent? ... Is sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness permanent or impermanent?" 116

"Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Therefore, bhikkhus, any kind of form whatsoever ... Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations(sankhara sans. sanskar) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"This is called, bhikkhus, a noble disciple who dismantles and does not build up; who abandons and does not cling; who scatters and does not amass; who extinguishes and does not kindle. 117

"And what is it that he dismantles and does not build up? He dismantles form and does not build it up. He dismantles sensation(vedana) . . . perception . . . volitional formations(sankhara sans. sanskar) . . . consciousness and does not build it up.

"And what is it that he abandons and does not cling to? He abandons form and does not cling to it. He abandons sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) .„. consciousness and does not cling to it.

"And what is it that he scatters and does not amass? He scatters form and does not amass it. He scatters sensation(vedana) . . . perception . . . volitional formations(sankhara sans. sanskar) . . . consciousness and does not amass it.

"And what is it that he extinguishes and does not kindle? He extinguishes form and does not kindle it. He extinguishes sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness and does not kindle it.

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'

"This is called, bhikkhus, a noble disciple who neither builds up nor dismantles, but who abides having dismantled; who neither abandons nor clings, but who abides having abandoned; who neither scatters nor amasses, but who abides having scattered; who neither extinguishes nor kindles, but who abides having extinguished. 118

"And what is it, bhikkhus, that he neither builds up nor dismantles, but abides having dismantled? He neither builds up nor dismantles form, but abides having dismantled it. He neither builds up nor dismantles sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, but abides having dismantled it.

"And what is it that he neither abandons nor clings to, but abides having abandoned? He neither abandons nor clings to form, but abides having abandoned it. He neither abandons nor clings to sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, but abides having abandoned it.

"And what is it that he neither scatters nor amasses, but abides having scattered? He neither scatters nor amasses form, but abides having scattered it. He neither scatters nor amasses sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, but abides having scattered it.

"And what is it that he neither extinguishes nor kindles, but abides having extinguished? He neither extinguishes nor kindles form, but abides having extinguished it. He neither extinguishes nor kindles sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, but abides having extinguished it.

"When, bhikkhus, a bhikkhu is thus liberated in mind, the devas together with Indra, Brahma, and Pajapati pay homage to him from afar:

"'Homage to you, O thoroughbred man! Homage to you, O highest among men! We ourselves do not directly know Dependent upon what you meditate.'" 119

80. Alms-Gatherer (Pindolya)
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park.

Then the Lord (Buddha), having dismissed the bhikkhus for a particular reason, 120 dressed in the morning and, taking bowl and robe, entered Kapilavatthu for alms. When he had walked for alms in Kapilavatthu and had returned from the alms round, after his meal he went to the Great Wood for the day's abiding. Having plunged into the Great Wood, he sat down at the foot of a beluva sapling for the day's abiding.

Then, while the Lord (Buddha) was alone in seclusion, a reflection arose in his mind thus: 121 "The Sahgha of bhikkhus has been dismissed by me. There are bhikkhus here who are newly ordained, not long gone forth, recently come to this Dhamma and Discipline. If they do not see me there may take place in them some alteration or change. Just as when a young calf does not see its mother there may take place in it some alteration or change, so too there are bhikkhus here who are newly ordained, not long gone forth, recently come to this Dhamma and Discipline. If they do not see me there may take place in them some alteration or change. Just as when young seedlings do not get water there may take place in them some alteration or change, so too there are bhikkhus here who are newly ordained, not long gone forth, recently come to this Dhamma and Discipline. If they do not see me there may take place in them some alteration or change. Let me assist the Sahgha of bhikkhus now just as I have assisted it in the past."

Then Brahma Sahampati, having known with his own mind the reflection in the Lord (Buddha)'s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahma world and reappeared before the Lord (Buddha). He arranged his upper robe over one shoulder, raised his joined hands in reverential salutation tion towards the Lord (Buddha), and said to him: "So it is, Lord (Buddha)! So it is. Fortunate One! The Sahgha of bhikkhus has been dismissed by the Lord (Buddha). There are bhikkhus here who are newly ordained ... (as above, including the similes ) ... If they do not see the Lord (Buddha) there may take place in them some alteration or change. Venerable sir, let the Lord (Buddha) take delight in the Sahgha of bhikkhus! Let the Lord (Buddha) welcome the Sahgha of bhikkhus! Let the Lord (Buddha) assist the Sahgha of bhikkhus now just as he has assisted it in the past."

The Lord (Buddha) consented by silence. Then Brahma Sahampati, having understood the Lord (Buddha)'s consent, paid homage to the Lord (Buddha) and, keeping him on his right, he disappeared right there.

Then in the evening the Lord (Buddha) emerged from seclusion and went to Nigrodha's Park. He sat down in the appointed seat and performed such a feat of spiritual power that the bhikkhus would come to him, alone and in pairs, in a timid manner. 122 Then those bhikkhus approached the Lord (Buddha), alone and in pairs, in a timid manner. Having approached, they paid homage to the Lord (Buddha) and sat down to one side. The Lord (Buddha) then said to them:

"Bhikkhus, this is the lowest form of livelihood, that is, gathering alms. In the world this is a term of abuse: 123 'You alms gatherer; you roam about with a begging bowl in your hand!' And yet, bhikkhus, clansmen intent on the good take up that way of life for a valid reason. It is not because they have been driven to it by kings that they do so, nor because they have been driven to it by thieves, nor owing to debt, nor from fear, nor to earn a livelihood. But they do so with the thought: 'I am immersed in birth, aging, and death; in sorrow, lamentation, pain, displeasure, and despair. I am immersed in suffering, oppressed by suffering. Perhaps an ending of this entire mass of suffering might be discerned!'

"It is in such a way, bhikkhus, that this clansman has gone forth. Yet he is covetous, inflamed by lust for sensual pleasures, with a mind full of ill will, with intentions corrupted by hate, muddle-minded, lacking clear comprehension, unconcentrated, scatter-brained, loose in his sense faculties. Just as a brand from a funeral pyre, burning at both ends and smeared with excrement in the middle, cannot be used as timber either in the village or in the forest, in just such a way do I speak about this person: he has missed out on the enjoyments of a householder, yet he does not fulfil the goal of asceticism.

"There are, bhikkhus, these three kinds of unwholesome thoughts: sensual thought, thought of ill will, thought of harming. 124 And where, bhikkhus, do these three unwholesome thoughts cease without remainder? For one who dwells with a mind well established in the four establishments of mindfulness, or for one who develops the signless concentration. This is reason enough, bhikkhus, to develop the signless concentration. When the signless concentration is developed and cultivated, bhikkhus, it is of great fruit and benefit.

"There are, bhikkhus, these two views: the view of existence and the view of extermination. 125 [94] Therein, bhikkhus, the instructed noble disciple reflects thus: Is there anything in the world that I could cling to without being blameworthy?' He understand thus: 'There is nothing in the world that I could cling to without being blameworthy. For if I should cling, it is only form that I would be clinging to, only sensation(vedana) ... only perception ... only volitional formations(sankhara sans. sanskar) ... only consciousness that I would be clinging to. With that clinging of mine as condition, there would be existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair would come to be. Such would be the origin of this whole mass of suffering.' 126

"What do you think, bhikkhus, is form permanent or impermanent?... Is sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this state of being.'" 127

81. Palileyya
On one occasion the Lord (Buddha) was dwelling at Kosambi in Ghosita's Park.

Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, entered Kosambi for alms. When he had walked for alms in Kosambi and had returned from the alms round, after his meal he set his lodging in order himself, took his bowl and robe, and without informing his personal attendants, without taking leave of the Bhikkhu Sahgha, he set out on tour alone, without a companion. 128

Then, not long after the Lord (Buddha) had departed, a certain bhikkhu approached the Venerable Ananda and told him:

"Friend Ananda, the Lord (Buddha) has set his lodging in order himself, taken his bowl and robe, and without informing his personal attendants, without taking leave of the Bhikkhu Sahgha, he has set out on tour alone, without a companion."

"Friend, whenever the Lord (Buddha) sets out like that he wishes to dwell alone. On such an occasion the Lord (Buddha) should not be followed by anyone."

Then the Lord (Buddha), wandering by stages, arrived at Parileyyaka. There at Parileyyaka the Lord (Buddha) dwelt at the foot of an auspicious sal tree. 129

Then a number of bhikkhus approached the Venerable Ananda and exchanged greetings with him. 130 When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Ananda: "Friend Ananda, it has been a long time since we heard a Dhamma talk in the presence of the Lord (Buddha). We should like to hear such a talk, friend Ananda."

Then the Venerable Ananda together with those bhikkhus approached the Lord (Buddha) at Parileyyaka, at the foot of the auspicious sal tree. Having approached, they paid homage to the Lord (Buddha) and sat down to one side. The Lord (Buddha) then instructed, exhorted, inspired, and gladdened those bhikkhus with a Dhamma talk. Now on that occasion a reflection arose in the mind of a certain bhikkhu thus: "How should one know, how should one see, for the immediate destruction of the taints to occur?" 131

The Lord (Buddha), having known with his own mind the reflection in that bhikkhu's mind, addressed the bhikkhus thus:

"Bhikkhus, this Dhamma has been taught by me discriminately. 132 The four establishments of mindfulness have been taught by me discriminately. The four right strivings . . . The four bases for spiritual power ... The five spiritual faculties ... The five powers ... The seven factors of enlightenment ... The Noble Eightfold Path has been taught by me discriminately. Bhikkhus, in regard to the Dhamma that has been thus taught by me discriminately, a reflection arose in the mind of a certain bhikkhu thus: 'How should one know, how should one see, for the immediate destruction of the taints to occur?'

"And how, bhikkhus, should one know, how should one see, for the immediate destruction of the taints to occur? Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self. That regarding, bhikkhus, is a formation. 133 That formation — what is its source, what is its origin, from what is it born and produced? When the uninstructed worldling is contacted by a sensation(vedana) born of ignorance-contact, craving arises: thence that formation is born.

"Thus, bhikkhus, that formation is impermanent, conditioned,

dependently arisen; that craving is impermanent, conditioned,

dependently arisen; that sensation(vedana) is impermanent, conditioned,

dependently arisen; that contact is impermanent, conditioned,

dependently arisen; that ignorance is impermanent, conditioned,

dependently arisen. [97] When one knows and sees thus,

bhikkhus, the immediate destruction of the taints occurs.

"He may not regard form as self, but he regards self as possessing form. That regarding is a formation ... (all as above ) ... When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.

"He may not regard form as self or self as possessing form, but he regards form as in self. That regarding is a formation. ..

"He may not regard form as self or self as possessing form or form as in self, but he regards self as in form. That regarding is a formation....

"He may not regard form as self ... or self as in form, but he regards sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self ... consciousness as self ... self as in consciousness. That regarding is a formation.... When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.

"He may not regard form as self . . . [99] ... or self as in consciousness, but he holds such a view as this: 'That which is the self is the world; having passed away, that I shall be — permanent, stable, eternal, not subject to change.' 134 That etemalist view is a formation .... When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.

"He may not regard form as self ... or hold such an [eternalist] view, but he holds such a view as this: 'I might not be, and it might not be for me; I will not be, [and] it will not be for me.' 135 That annihilationist view is a formation....

"He may not regard form as self ... or hold such an [annihilationalist] view, but he is perplexed, doubtful, indecisive in regard to the true Dhamma. That perplexity, doubtfulness, indecisiveness ness in regard to the true Dhamma is a formation. That formation — what is its source, what is its origin, from what is it born and produced? When the uninstructed worldling is contacted by a sensation(vedana) born of ignorance-contact, craving arises: thence that formation is born. 136

"So that formation, bhikkhus, is impermanent, conditioned,

dependently arisen; that craving is impermanent, conditioned,

dependently arisen; that sensation(vedana) is impermanent, conditioned,

dependently arisen; that contact is impermanent, conditioned,

dependently arisen; that ignorance is impermanent, conditioned,

dependently arisen. When one knows and sees thus, bhikkhus,

the immediate destruction of the taints occurs." 137

82. The Full-Moon Night (Punnama sans. Purnima)
On one occasion the Lord (Buddha) was dwelling at Savatthi in the Eastern Park, in the Mansion of Migara's Mother, together with a great Sangha of bhikkhus. 138 Now on that occasion — the Uposatha day of the fifteenth, a full-moon night — the Lord (Buddha) was sitting out in the open surrounded by the Sangha of bhikkhus.

Then a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Lord (Buddha), and said to him: "Venerable sir, I would ask the Lord (Buddha) about a certain point, if the Lord (Buddha) would grant me the favour of answering my question."

"Well then, bhikkhu, sit down in your own seat and ask whatever you wish."

"Yes, venerable sir," that bhikkhu replied. Then he sat down in his own seat and said to the Lord (Buddha):

"Aren't these the five aggregates subject to clinging, venerable sir: that is, the form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations(sankhara sans. sanskar) aggregate subject to clinging, the consciousness aggregate subject to clinging?"

"Those are the five aggregates subject to clinging, bhikkhu: that is, the form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations(sankhara sans. sanskar) aggregate subject to clinging, the consciousness aggregate subject to clinging."

Saying, "Good, venerable sir," that bhikkhu delighted and rejoiced in the Lord (Buddha)'s statement. Then he asked the Lord (Buddha) a further question:

"But, venerable sir, in what are these five aggregates subject to clinging rooted?"

"These five aggregates subject to clinging, bhikkhu, are rooted in desire." 139

"Venerable sir, is that clinging the same as these five aggregates subject to clinging, or is the clinging something apart from the five aggregates subject to clinging?"

"Bhikkhus, that clinging is neither the same as the five aggregates subject to clinging, [101] nor is the clinging something apart from the five aggregates subject to clinging. But rather, the desire and lust for them, that is the clinging there." 140

Saying, "Good, venerable sir," that bhikkhu ... asked the Lord (Buddha) a further question:

"But, venerable sir, can there be diversity in the desire and lust for the five aggregates subject to clinging?"

"There can be, bhikkhu," the Lord (Buddha) said. "Here, bhikkhu, it occurs to someone: 'May I have such form in the future! May I have such sensation(vedana) in the future! May I have such perception in the future! May I have such volitional formations(sankhara sans. sanskar) in the future! May I have such consciousness in the future!' Thus, bhikkhu, there can be diversity in the desire and lust for the five aggregates subject to clinging."

Saying, "Good, venerable sir," that bhikkhu ... asked the Lord (Buddha) a further question: '

"In what way, venerable sir, does the designation 'aggregates' apply to the aggregates?"

"Whatever kind of form there is, bhikkhu, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the form aggregate. Whatever kind of sensation(vedana) there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the sensation(vedana) aggregate. Whatever kind of perception there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the perception aggregate. Whatever kind of volitional formations(sankhara sans. sanskar) there are, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the volitional formations(sankhara sans. sanskar) aggregate. Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the consciousness aggregate. It is in this way, bhikkhu, that the designation 'aggregates' applies to the aggregates."

Saying, "Good, venerable sir," that bhikkhu ... asked the Lord (Buddha) a further question:

"What is the cause and condition, venerable sir, for the manifestation of the form aggregate? 141 What is the cause and condition for the manifestation of the sensation(vedana) aggregate?... for the manifestation of the perception aggregate?... for the manifestation of the volitional formations(sankhara sans. sanskar) aggregate?... for the manifestation of the consciousness aggregate?"

"The four great elements, bhikkhu, are the cause and condition for the manifestation of the form aggregate. Contact is the cause and condition for the manifestation of the sensation(vedana) aggregate. Contact is the cause and condition for the manifestation of the perception aggregate. Contact is the cause and condition for the manifestation of the volitional formations(sankhara sans. sanskar) aggregate. Mind-and-bodyform(namarupa) is the cause and condition for the manifestation of the consciousness aggregate."

"Venerable sir, how does identity view come to be?"

"Here, bhikkhu, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He regards sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self . . . consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That is how identity view comes to be."

"But, venerable sir, how does identity view not come to be?"

"Here, bhikkhu, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard sensation(vedana) as self . . . perception as self . . . volitional formations(sankhara sans. sanskar) as self . . . consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That is how identity view does not come to be."

"What, venerable sir, is the gratification, the danger, and the escape in the case of form? What is the gratification, the danger, and the escape in the case of sensation(vedana)?... in the case of perception? ... in the case of volitional formations(sankhara sans. sanskar)?... in the case of consciousness?"

"The pleasure and joy, bhikkhu, that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form. The pleasure and joy that arise in dependence on sensation(vedana) ... in dependence on perception ... in dependence on volitional formations(sankhara sans. sanskar) .. . in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness."

Saying, "Good, venerable sir," that bhikkhu delighted and rejoiced in the Lord (Buddha)'s statement. Then he asked the Lord (Buddha) a further question:

"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within?"

"Any kind of form whatsoever, bhikkhu, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — one sees all form as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.'

"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations(sankhara sans. sanskar) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — one sees all consciousness as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.'

"When one knows and sees thus, bhikkhu, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within."

Now on that occasion the following reflection arose in the mind of a certain bhikkhu: "So it seems that form is nonself, sensation(vedana) is nonself, perception is nonself, volitional formations(sankhara sans. sanskar) are nonself, consciousness is nonself. What self, then, will deeds done by what is nonself affect?" 142

Then the Lord (Buddha), knowing with his own mind the reflection in the mind of that bhikkhu, addressed the bhikkhus thus:

"It is possible, bhikkhus, that some senseless man here, obtuse and ignorant, with his mind dominated by craving, might think that he can outstrip the Teacher's Teaching thus: 'So it seems that form is nonself, sensation(vedana) is nonself, perception is nonself, volitional formations(sankhara sans. sanskar) are nonself, consciousness is nonself. What self, then, will deeds done by what is nonself affect?' Now, bhikkhus, you have been trained by me through interrogation here and there in regard to diverse teachings. 143

"What do you think, bhikkhu, is form permanent or impermanent?" - "Impermanent, venerable sir."... - "Is sensation(vedana) permanent or impermanent?. . . Is perception permanent or impermanent? .. . Are volitional formations(sankhara sans. sanskar) permanent or impermanent?. . . Is consciousness permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Therefore ... Seeing thus ... He understands: '... there is no more for this state of being" 144

These are the ten questions

The bhikkhu came to ask:

Two about the aggregates; Whether the same, can there be.

Designation and the cause; Two about identity,

[One each on] gratification; And [this body] with consciousness.

83. Ananda
At Savatthi. There the Venerable Ananda addressed the bhikkhus thus: "Friends, bhikkhus!"

"Friend!" those bhikkhus replied. The Venerable Ananda said this:

"Friends, the Venerable Punna Mantaniputta was very helpful to us when we were newly ordained. 145 He exhorted us with the following exhortation:

"It is by clinging, Ananda, that [the notion] 'I am' occurs, not without clinging. And by clinging to what does 'I am' occur, not without clinging? 146 It is by clinging to form that 'I am' occurs, not without clinging. It is by clinging to sensation(vedana) ... to perception ... to volitional formations(sankhara sans. sanskar) ... to consciousness that 'I am' occurs, not without clinging.

"Suppose, friend Ananda, a young woman — or a man — youthful and fond of ornaments, would examine her own facial image in a mirror or in a bowl filled with pure, clear, clean water: she would look at it with clinging, not without clinging. So too, it is by clinging to form that 'I am' occurs, not without clinging. It is by clinging to sensation(vedana) ... to perception ... to volitional formations(sankhara sans. sanskar) . . . to consciousness that ' I am' occurs, not without clinging.

"What do you think, friend Ananda, is form permanent or impermanent?"... (as in preceding sutta) ... "Seeing thus ... He understands: '... there is no more for this state of being.'"

"Friends, the Venerable Punna Mantaniputta was very helpful to us when we were newly ordained. He exhorted us with that exhortation. And when I heard his Dhamma teaching I made the breakthrough to the Dhamma." 147

84. Tissa
At Savatthi. Now on that occasion the Venerable Tissa, the Lord (Buddha)'s paternal cousin, 148 informed a number of bhikkhus: "Friends, my body seems as if it has been drugged, I have become disoriented, the teachings are no longer clear to me. 149 Sloth and torpor persist obsessing my mind. I am leading the holy celibate life(brahmacariya) dissatisfied, and I have doubt about the teachings."

Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to him. The Lord (Buddha) then addressed a certain bhikkhu thus:

"Come, bhikkhu, tell the bhikkhu Tissa in my name that the Teacher calls him."

"Yes, venerable sir," that bhikkhu replied, and he went to the Venerable Tissa and told him: "The Teacher calls you, friend Tissa."

"Yes, friend," the Venerable Tissa replied, and he approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "Is it true, Tissa, that you informed a number of bhikkhus thus: 'Friends, my body seems as if it were drugged ... and I have doubt about the teachings'?"

"Yes, venerable sir."

"What do you think, Tissa, if one is not devoid of lust for form, not devoid of desire, affection, thirst, passion, and craving for it, then with the change and alteration of that form, do sorrow, lamentation, pain, displeasure, and despair arise within?"

"Yes, venerable sir."

"Good, good, Tissa! So it is, Tissa, with one who is not devoid of lust for form. If one is not devoid of lust for sensation(vedana) ... for perception ... for volitional formations(sankhara sans. sanskar) ... for consciousness, not devoid of desire, affection, thirst, passion, and craving for it, then with the change and alteration of that consciousness, do sorrow, lamentation, pain, displeasure, and despair arise within?"

"Yes, venerable sir."

"Good, good, Tissa! So it is, Tissa, with one who is not devoid of lust for consciousness. If one is devoid of lust for form, devoid of desire, affection, thirst, passion, and craving for it, then with the change and alteration of that form, do sorrow, lamentation, pain, displeasure, and despair arise within?"

"No, venerable sir."

"Good, good, Tissa! So it is, Tissa, with one who is devoid of lust for form. If one is devoid of lust for sensation(vedana) ... for perception ... for volitional formations(sankhara sans. sanskar) ... for consciousness, devoid of desire, affection, thirst, passion, and craving for it, then with the change and alteration of that consciousness, do sorrow, lamentation, pain, displeasure, and despair arise within?"

"No, venerable sir."

"Good, good, Tissa! So it is, Tissa, with one who is devoid of lust for consciousness. What do you think, Tissa, is form permanent or impermanent?" - "Impermanent, venerable sir."... -"Therefore ... Seeing thus ... He understands: '... there is no more for this state of being.'

"Suppose, Tissa, there were two men: one unskilled in the path, the other skilled in the path. The man unskilled in the path would ask the skilled man a question about the path, and the latter would say: 'Come, good man, this is the path. Go along it a little way and you will see a fork in the road. Avoid the left-hand branch and take the right-hand branch. Go a little further and you will see a dense thicket. Go a little further and you will see a vast marshy swamp. Go a little further and you will see a steep precipice. Go a little further and you will see a delightful expanse of level ground.'

"I have made up this simile, Tissa, in order to convey a meaning. This here is the meaning: 'The man unskilled in the path': this is a designation for the worldling. 'The man skilled in the path': this is a designation for the Tathagata, the Arahant, the Perfectly Enlightened One. 'The forked road': this is a designation for doubt. 'The left-hand branch': this is a designation for the wrong eightfold path; that is, wrong view ... wrong concentration. 'The right-hand branch': this is a designation for the Noble Eightfold Path; that is, right view ... right concentration.

The dense thicket': this is a designation for ignorance. The vast marshy swamp': this is a designatioh for sensual pleasures. The steep precipice': this is a designation for despair due to anger. The delightful expanse of level ground': this is a designation for Nibbana.

“Rejoice, Tissa! Rejoice, Tissa! I am here to exhort, I am here to assist, I am here to instruct!"

This is what the Lord (Buddha) said. Elated, the Venerable Tissa delighted in the Lord (Buddha)'s statement. 150

85. Yamaka
On one occasion the Venerable Sariputta was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the following pernicious view had arisen in a bhikkhu named Yamaka: "As I understand the Dhamma taught by the Lord (Buddha), a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death." 151

A number of bhikkhus heard that such a pernicious view had arisen in the bhikkhu Yamaka. Then they approached the Venerable Yamaka and exchanged greetings with him, after which they sat down to one side and said to him: "Is it true, friend Yamaka, that such a pernicious view as this has arisen in you: 'As I understand the Dhamma taught by the Lord (Buddha), a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death'?"

"Exactly so, friends. As I understand the Dhamma taught by the Lord (Buddha), a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death."

"Friend Yamaka, do not speak thus. Do not misrepresent the Lord (Buddha). It is not good to misrepresent the Lord (Buddha). The Lord (Buddha) would not speak thus: 'A bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death.'"

Yet, although he was admonished by the bhikkhus in this way, the Venerable Yamaka still obstinately grasped that pernicious view, adhered to it, and declared: "As I understand the Dhamma taught by the Lord (Buddha), a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death."

Since those bhikkhus were unable to detach the Venerable Yamaka from that pernicious view, they rose from their seats, approached the Venerable Sariputta, and told him all that had occurred, adding: "It would be good if the Venerable Sariputta would approach the bhikkhu Yamaka out of compassion for him." The Venerable Sariputta consented by silence.

Then, in the evening, the Venerable Sariputta emerged from seclusion. He approached the Venerable Yamaka and exchanged greetings with him, after which he sat down to one side and said to him: "Is it true, friend Yamaka, that such a pernicious view as this has arisen in you: 'As I understand the Dhamma taught by the Lord (Buddha), a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death'?"

"Exactly so, friend."

"What do you think, friend Yamaka, is form permanent or impermanent?" - "Impermanent, friend."... - "Therefore ... Seeing thus ... He understands: '... there is no more for this state of being.' 152

"What do you think, friend Yamaka, do you regard form as the Tathagata?" - "No, friend." - "Do you regard sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness as the Tathagata?"

- "No, friend."

"What do you think, friend Yamaka, do you regard the Tathagata as in form?" - "No, friend." - "Do you regard the Tathagata as apart from form?" - "No, friend." - "Do you regard the Tathagata as in sensation(vedana)? As apart from sensation(vedana)? As in perception? As apart from perception? As in volitional formations(sankhara sans. sanskar)? As apart from volitional formations(sankhara sans. sanskar)? As in consciousness? As apart from consciousness?" - "No, friend."

"What do you think, friend Yamaka, do you regard form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness [taken together] as the Tathagata?" - "No, friend."

"What do you think, friend Yamaka, do you regard the Tathagata as one who is without form, without sensation(vedana), without perception, without volitional formations(sankhara sans. sanskar), without consciousness?" - "No, friend." 153

"But, friend, when the Tathagata is not apprehended by you as real and actual here in this very life; 154 is it fitting for you to declare: 'As I understand the Dhamma taught by the Lord (Buddha), a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death'?"

"Formerly, friend Sariputta, when I was ignorant, I did hold that pernicious view, but now that I have heard this Dhamma teaching of the Venerable Sariputta I have abandoned that pernicious view and have made the breakthrough to the Dhamma." 155

"If; friend Yamaka, they were to ask you: 'Friend Yamaka, when a bhikkhu is an arahant, one whose taints are destroyed, what happens to him with the breakup of the body, after death?' — being asked thus, what would you answer?"

"If they were to ask me this, friend, I would answer thus:

'Friends, form is impermanent; what is impermanent is suffering; what is suffering has ceased and passed away. sensation(vedana) ... Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness is impermanent; what is impermanent is suffering; what is suffering has ceased and passed away.' Being asked thus, friend, I would answer in such a way." 156

"Good, good, friend Yamaka! Now, friend Yamaka, I will make up a simile for you in order to convey this same meaning even more clearly. Suppose, friend Yamaka, there was a householder or a householder's son, a rich man, with much wealth and property, protected by a bodyguard. Then some man would appear who wanted to ruin him, to harm him, to endanger him, to take his life. It would occur to that man: 'This householder or householder's son is a rich man, with much wealth and property, protected by a bodyguard. It won't be easy to take his life by force. Let me get close to him and then take his life.'

"Then he would approach that householder or householder's son and say to him: 'I would serve you, sir', Then the householder or householder's son would appoint him as a servant. The man would serve him, rising up before him, retiring after him, doing whatever he wants, agreeable in his conduct, endearing in his speech. The householder or householder's son would consider him a friend, 157 a bosom friend, and he would place trust in him. But when the man becomes aware that the householder or householder's son has placed trust in him, then, finding him alone, he would take his life with a sharp knife.

"What do you think, friend Yamaka, when that man had approached that householder or householder's son and said to him: 'I would serve you, sir' wasn't he a murderer even then, though the other did not recognize him as 'my murderer'? And when the man was serving him, rising up before him, retiring after him, doing whatever he wants, agreeable in his conduct, endearing in his speech, wasn't he a murderer then too, though the other did not recognize him as 'my murderer'? And when the man came upon him while he was alone and took his life with a sharp knife, wasn't he a murderer then too, though the other did not recognize him as 'my murderer'?"

"Yes, friend."

"So too, friend Yamaka, 158 the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form.

"He regards sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self ... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

"He does not understand as it really is impermanent form as 'impermanent form' 159 ... impermanent sensation(vedana) as 'impermanent sensation(vedana)' ... impermanent perception as 'impermanent perception' ... impermanent volitional formations(sankhara sans. sanskar) as 'impermanent volitional formations(sankhara sans. sanskar)' ... impermanent consciousness as 'impermanent consciousness.'

"He does not understand as it really is painful form as 'painful form' ... painful sensation(vedana) as 'painful sensation(vedana)' ... painful perception as 'painful perception' ... painful volitional formations(sankhara sans. sanskar) as 'painful volitional formations(sankhara sans. sanskar)' ... painful consciousness as 'painful consciousness.'

"He does not understand as it really is selfless form as 'selfless form' ... selfless sensation(vedana) as 'selfless sensation(vedana)' ... selfless perception as 'selfless perception' ... selfless volitional formations(sankhara sans. sanskar) as 'selfless volitional formations(sankhara sans. sanskar)' ... selfless consciousness as 'selfless consciousness.'

"He does not understand as it really is conditioned form as 'conditioned form' ... conditioned sensation(vedana) as 'conditioned sensation(vedana)' ... conditioned perception as 'conditioned perception' ... conditioned volitional formations(sankhara sans. sanskar) as 'conditioned volitional formations(sankhara sans. sanskar)' ... conditioned consciousness as 'conditioned consciousness.'

"He does not understand as it really is murderous form as 'murderous form' ... murderous sensation(vedana) as 'murderous sensation(vedana)' ... murderous perception as 'murderous perception' ... murderous volitional formations(sankhara sans. sanskar) as 'murderous volitional formations(sankhara sans. sanskar)' ... murderous consciousness a s 'murderous consciousness.'

"He becomes engaged with form, clings to it, and takes a stand upon it as 'my self.' 160 He becomes engaged with sensation(vedana) ... with perception ... with volitional formations(sankhara sans. sanskar) ... with consciousness, clings to it, and takes a stand upon it as 'my self.' These same five aggregates of clinging, to which he becomes engaged and to which he clings, lead to his harm and suffering for a long time.

"But, friend, the instructed noble disciple, who is a seer of the noble ones ... does not regard form as self, or self as possessing form, or form as in self, or self as in form.

"He does not regard sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self ... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

"He understands as it really is impermanent form as 'impermanent form', impermanent sensation(vedana) as 'impermanent sensation(vedana)', impermanent perception as 'impermanent perception', impermanent volitional formations(sankhara sans. sanskar) as 'impermanent volitional formations(sankhara)', impermanent consciousness as 'impermanent consciousness.'

"He understands as it really is painful form as 'painful form', painful sensation(vedana) as 'painful sensation(vedana)', painful perception as 'painful perception', painful volitional formations(sankhara sans. sanskar) as 'painful volitional formations(sankhara)', painful consciousness as 'painful consciousness.'

"He understands as it really is selfless form as 'selfless form', selfless sensation(vedana) as 'selfless sensation(vedana)', selfless perception as 'selfless perception', selfless volitional formations(sankhara sans. sanskar) as 'selfless volitional formations(sankhara)', selfless consciousness a s 'selfless consciousness.'

"He understands as it really is conditioned form as 'conditioned form', conditioned sensation(vedana) as 'conditioned sensation(vedana)', conditioned perception as 'conditioned perception', conditioned volitional formations(sankhara sans. sanskar) as 'conditioned volitional formations(sankhara)', conditioned consciousness as 'conditioned consciousness.'

"He understands as it really is murderous form as 'murderous form', murderous sensation(vedana) as 'murderous sensation(vedana)', murderous perception as 'murderous perception', murderous volitional formations(sankhara sans. sanskar) as 'murderous volitional formations(sankhara)', murderous consciousness as 'murderous consciousness.'

"He does not become engaged with form, cling to it, and take a stand upon it as 'my self.' He does not become engaged with sensation(vedana), cling to it, and take a stand upon it as 'my self.' He does not become engaged with perception, cling to it, and take a stand upon it as 'my self.' He does not become engaged with volitional formations(sankhara sans. sanskar), cling to it, and take a stand upon it as 'my self.' He does not become engaged with consciousness, cling to it, and take a stand upon it as 'my self.' These same five aggregates of clinging, to which he does not become engaged and to which he does not cling, lead to his welfare and happiness for a long time."

"So it is, friend Sariputta, for those venerable ones who have such compassionate and benevolent monks in the holy celibate life(brahmacariya) to admonish and instruct them. And now that I have heard this Dhamma teaching of the Venerable Sariputta, my mind is liberated from the taints by nonclinging." 161

This is what the Venerable Sariputta said. Elated, the Venerable Yamaka delighted in the Venerable Sariputta's statement.

86. Anuradha
On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. 162 Now on that occasion the Venerable Anuradha was dwelling in a forest hut not far from the Lord (Buddha). Then a number of wanderers of other sects approached the Venerable Anuradha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to him:

"Friend Anuradha, when a Tathagata is describing a Tathagata — the highest type of person, the supreme person, the attainer of the supreme attainment 163 — he describes him in terms of these four cases: 'The Tathagata exists after death,' or 'The Tathagata does not exist after death,' or 'The Tathagata both exists and does not exist after death,' or 'The Tathagata neither exists nor does not exist after death.'"

When this was said, the Venerable Anuradha said to those wanderers: 'Friends, when a Tathagata is describing a Tathagata — the highest type of person, the supreme person, the attainer of the supreme attainment — he describes him apart from these four cases: 'The Tathagata exists after death,' or 'The Tathagata does not exist after death,' or 'The Tathagata both exists and does not exist after death,' or 'The Tathagata neither exists nor does not exist after death.'" 164

When this was said, those wanderers said to the Venerable Anuradha: 'This bhikkhu must be newly ordained, not long gone forth; or, if he is an elder, he must be incompetent childish(unwise)."

Then those wanderers of other sects, having denigrated the Venerable Anuradha with the terms "newly ordained" and "childish(unwise)," rose from their seats and departed.

Then, not long after those wanderers had left, it occurred to the Venerable Anuradha: "If those wanderers of other sects should question me further, how should I answer if I am to state what has been said by the Lord (Buddha) and not misrepresent him with what is contrary to fact? And how should I explain in accordance with the Dhamma, so that no reasonable consequence of my assertion would give ground for criticism?"

Then the Venerable Anuradha approached the Lord (Buddha), paid homage to him, sat down to one side, and reported to the Lord (Buddha) everything that had happened, asking: "If those wanderers of other sects should question me further, how should I answer ... so that no reasonable consequence of my assertion would give ground for criticism?"

"What do you think, Anuradha, is form permanent or impermanent?" - "Impermanent, venerable sir."... - "Therefore ... Seeing thus ... He understands: '... there is no more for this state of being.'

"What do you think, Anuradha, do you regard form as the Tathagata?" - "No, venerable sir." - "Do you regard sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness as the Tathagata?" - "No, venerable sir."

"What do you think, Anuradha, do you regard the Tathagata as in form?" - "No, venerable sir." - "Do you regard the Tathagata as apart from form?" - "No, venerable sir." - "Do you regard the Tathagata as in sensation(vedana)? As apart from sensation(vedana)? As in perception? As apart from perception? As in volitional formations(sankhara sans. sanskar)? As apart from volitional formations(sankhara sans. sanskar)? As in consciousness? As apart from consciousness?" - "No, venerable sir."

"What do you think, Anuradha, do you regard form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness [taken together] as the Tathagata?" - "No, venerable sir."

"What do you think, Anuradha, do you regard the Tathagata as one who is without form, without sensation(vedana), without perception, without volitional formations(sankhara sans. sanskar), without consciousness?" - "No, venerable sir."

"But, Anuradha, when the Tathagata is not apprehended by you as real and actual here in this very life, is it fitting for you to declare: 'Friends, when a Tathagata is describing a Tathagata -the highest type of person, the supreme person, the attainer of the supreme attainment — he describes him apart from these four cases: 'The Tathagata exists after death,' or ... 'The Tathagata neither exists nor does not exist after death'?"

"No, venerable sir."

"Good, good, Anuradha! Formerly, Anuradha, and also now, I make known just suffering and the cessation of suffering." 165

87. Vakkali
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Vakkali was dwelling in a potter's shed, sick, afflicted, gravely ill. 166 Then the Venerable Vakkali addressed his attendants:

"Come, friends, approach the Lord (Buddha), pay homage to him in my name with your head at his feet, and say: 'Venerable sir, the bhikkhu Vakkali is sick, afflicted, gravely ill; he pays homage to the Lord (Buddha) with his head at his feet.' Then say: 'It would be good, venerable sir, if the Lord (Buddha) would approach the bhikkhu Vakkali out of compassion.'"

"Yes, friend," those bhikkhus replied, and they approached the Lord (Buddha), paid homage to him, sat down to one side, and delivered their message. The Lord (Buddha) consented by silence.

Then the Lord (Buddha) dressed and, taking bowl and robe, approached the Venerable Vakkali. The Venerable Vakkali saw the Lord (Buddha) coming in the distance and stirred on his bed. 167 The Lord (Buddha) said to him: "Enough, Vakkali, do not stir on your bed. There are these seats ready, I will sit down there."

The Lord (Buddha) then sat down on the appointed seat and said to the Venerable Vakkali: "I hope you are bearing up, Vakkali, I hope you are getting better. I hope that your painful sensations(vedana) are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."

"Venerable sir, I am not bearing up, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."

"I hope then, Vakkali, that you are not troubled by remorse and regret."

"Indeed, venerable sir, I have quite a lot of remorse and regret."

"I hope, Vakkali, that you have nothing for which to reproach yourself in regard to virtue."

"I have nothing, venerable sir, for which to reproach myself in regard to virtue."

"Then, Vakkali, if you have nothing for which to reproach yourself in regard to virtue, why are you troubled by remorse and regret?"

"For a long time, venerable sir, I have wanted to come to see the Lord (Buddha), but I haven't been fit enough to do so."

"Enough, Vakkali! Why do you want to see this foul body? One who sees the Dhamma sees me; one who sees me sees the Dhamma. 168 For in seeing the Dhamma, Vakkali, one sees me; and in seeing me, one sees the Dhamma.

"What do you think, Vakkali, is form permanent or impermanent?" - "Impermanent, venerable sir."..(similarly for sensation, perception, sanskar & consciusness) - "Therefore ... Seeing thus ... He understands: '... there is no more for this state of being.'"

Then the Lord (Buddha), having given this exhortation to the Venerable Vakkali, rose from his seat and departed for Mount Vulture Peak.

Then, not long after the Lord (Buddha) had left, the Venerable Vakkali addressed his attendants thus: "Come, friends, lift me up on this bed and carry me to the Black Rock on the Isigili Slope. 169 How can one like me think of dying among the houses?"

"Yes, friend," those bhikkhus replied and, having lifted up the Venerable Vakkali on the bed, they carried him to the Black Rock on the Isigili Slope.

The Lord (Buddha) spent the rest of that day and night on Mount Vulture Peak. Then, when the night was well advanced, two devatas of stunning beauty approached the Lord (Buddha), illuminating the whole of Mount Vulture Peak.... Standing to one side, one devata said to the Lord (Buddha): "Venerable sir, the bhikkhu Vakkali is intent on deliverance." 170 The other devata said: "Surely, venerable sir, he will be liberated as one well liberated." 171 This is what those devatas said. Having said this, they paid homage to the Lord (Buddha) and, keeping him on their right, they disappeared right there.

Then, when the night had passed, the Lord (Buddha) addressed the bhikkhus thus: "Come, bhikkhus, approach the bhikkhu Vakkali and say to him: 'Friend Vakkali, listen to the word of the Lord (Buddha) [122] and two devatas. Last night, friend, when the night was well advanced, two devatas of stunning beauty approached the Lord (Buddha). One devata said to the Lord (Buddha):

"Venerable sir, the bhikkhu Vakkali is intent on deliverance." The other devata said: "Surely, venerable sir, he will be liberated as one well liberated." And the Lord (Buddha) says to you, friend Vakkali: "Do not be afraid, Vakkali, do not be afraid! Your death will not be a bad one. Your demise will not be a bad one.

"Yes, venerable sir," those bhikkhus replied, and they approached the Venerable Vakkali and said to him: "Friend Vakkali, listen to the word of the Lord (Buddha) and two deities."

Then the Venerable Vakkali addressed his attendants: "Come, friends, lower me from the bed. How can one like me think of listening to the Lord (Buddha)'s teaching while seated on a high seat."

"Yes, friend," those bhikkhus replied, and they lowered the Venerable Vakkali from the bed.

"Last night, friend, two deities of stunning beauty approached the Lord (Buddha). One devata said to the Lord (Buddha): 'Venerable sir, the bhikkhu Vakkali is intent on deliverance.' The other devata said: 'Surely, venerable sir, he will be liberated as one well liberated.' And the Lord (Buddha) says to you, friend Vakkali: 'Do not be afraid, Vakkali, do not be afraid! Your death will not be a bad one. Your demise will not be a bad one.'"

"Well then, friends, pay homage to the Lord (Buddha) in my name with your head at his feet and say: 'Venerable sir, the bhikkhu Vakkali is sick, afflicted, gravely ill; he pays homage to the Lord (Buddha) with his head at his feet.' Then say: 'Form is impermanent: I have no perplexity about this, venerable sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that in regard to what is impermanent, suffering, and subject to change, I have no more desire, lust, or affection. sensation(vedana) is impermanent ... Perception is impermanent ... Volitional formations(sankhara sans. sanskar) are impermanent ... Consciousness is impermanent: I have no perplexity about this, venerable sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that in regard to what is impermanent, suffering, and subject to change, I have no more desire, lust, or affection.'"

"Yes, friend," those bhikkhus replied, and then they departed. Then, not long after those bhikkhus had left, the Venerable Vakkali used the knife. 172

Then those bhikkhus approached the Lord (Buddha) ... and delivered their message. The Lord (Buddha) then addressed the bhikkhus thus: "Come, bhikkhus, let us go to the Black Rock on the Isigili Slope, where the clansman Vakkali has used the knife."

"Yes, venerable sir," those bhikkhus replied. Then the Lord (Buddha),

together with a number of bhikkhus, went to the Black Rock on the Isigili Slope. The Lord (Buddha) saw in the distance the Venerable Vakkali lying on the bed with his shoulder turned.

Now on that occasion a cloud of smoke, a swirl of darkness, was moving to the east, then to the- west, to the north, to the south, upwards, downwards, and to the intermediate quarters. The Lord (Buddha) then addressed the bhikkhus thus: “Do you see, bhikkhus, that cloud of smoke, that swirl of darkness, moving to the east, then to the west, to the north, to the south, upwards, downwards, and to the intermediate quarters?"

"Yes, venerable sir."

"That, bhikkhus, is Mara the Evil One searching for the consciousness of the clansman Vakkali, wondering: 'Where now has the consciousness of the clansman Vakkali been established?' However, bhikkhus, with consciousness unestablished, the clansman Vakkali has attained final Nibbana."

88. Assaji
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Assaji was dwelling at Kassapaka's Park, sick, afflicted, gravely ill.

(As in preceding sutta 87, down to:)

"Then if you have nothing for which to reproach yourself in regard to virtue, Assaji, why are you troubled by remorse and regret?"

"Formerly, venerable sir, when I was ill I kept on tranquillizing the bodily formations, but [now] I do not obtain concentration. 173 As I do not obtain concentration, it occurs to me: 'Let me not fall away!"'

"Those ascetics and brahmins, Assaji, who regard concentration as the essence and identify concentration with asceticism, 174 failing to obtain concentration, might think, 'Let us not fall away!’

"What do you think, Assaji, is form permanent or impermanent?" - "Impermanent, venerable sir."...(similarly for sensation, perception, sanskar & consciusness) - "Therefore ... Seeing thus ... He understands: '... there is no more for this state of being.' 175

"If he feels a pleasant sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted in.' If he feels a painful sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands; 'It is not delighted in.' If he feels a neither-painful-nor-pleasant sensation(vedana), he understands: 'It is impermanent'; he understands:

'It is not held to'; he understands: 'It is not delighted in.'

"If he feels a pleasant sensation(vedana), he feels it detached; if he feels a painful sensation(vedana), he feels it detached; if he feels a neither-painful-nor-pleasant sensation(vedana), he feels it detached.

"When he feels a sensation(vedana) terminating with the body, he understands: 'I feel a sensation(vedana) terminating with the body.' When he feels a sensation(vedana) terminating with life, he understands: 'I feel a sensation(vedana) terminating with life.' He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.'

"Just as, Assaji, an oil lamp burns in dependence on the oil and the wick, and with the exhaustion of the oil and the wick it is extinguished through lack of fuel, so too, Assaji, when a bhikkhu feels a sensation(vedana) terminating with the body . . . terminating with life ... He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.'"

89. Khemaka
On one occasion a number of elder bhikkhus were dwelling at Kosambi in Ghosita's Park. Now on that occasion the Venerable Khemaka was living at Jujube Tree Park, sick, afflicted, gravely ill.

Then, in the evening, those elder bhikkhus emerged from seclusion and addressed the Venerable Dasaka thus: "Come, friend Dasaka, approach the bhikkhu Khemaka and say to him:

'The elders say to you, friend Khemaka: We hope that you are bearing up, friend, we hope that you are getting better. We hope that your painful sensations(vedana) are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.'"

"Yes, friends," the Venerable Dasaka replied, and he approached the Venerable Khemaka and delivered his message.

[The Venerable Khemaka answered:] "I am not bearing up, friend, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."

Then the Venerable Dasaka approached the elder bhikkhus and reported what the Venerable Khemaka had said. They told him: “Come, friend Dasaka, approach the bhikkhu Khemaka and say to him: 'The elders say to you, friend Khemaka: These five aggregates subject to clinging, friend, have been spoken of by the Lord (Buddha); that is, the form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations(sankhara sans. sanskar) aggregate subject to clinging, the consciousness aggregate subject to clinging. Does the Venerable Khemaka regard anything as self or as belonging to self among these five aggregates subject to clinging?'"

"Yes, friends," the Venerable Dasaka replied, and he approached the Venerable Khemaka and delivered his message.

[The Venerable Khemaka replied:] "These five aggregates subject to clinging have been spoken of by the Lord (Buddha); that is, the form aggregate subject to clinging, (similarly for sensation, perception, sanskar) . . . the consciousness aggregate subject to clinging. Among these five aggregates subject to clinging, I do not regard anything as self or as belonging to self."

Then the Venerable Dasaka approached the elder bhikkhus and reported what the Venerable Khemaka had said. They replied: "Come, friend Dasaka, approach the bhikkhu Khemaka and say to him: 'The elders say to you, friend Khemaka: These five aggregates subject to clinging, friend, have been spoken of by the Lord (Buddha); that is, the form aggregate subject to clinging ...(similarly for sensation, perception, sanskar)... the consciousness aggregate subject to clinging. If the Venerable Khemaka does not regard anything among these five aggregates subject to clinging as self or as belonging to self, then he is an arahant, one whose taints are destroyed.'"

"Yes, friends," the Venerable Dasaka replied, and he approached the Venerable Khemaka and delivered his message.

[The Venerable Khemaka replied:] "These five aggregates subject to clinging have been spoken of by the Lord (Buddha); that is, the form aggregate subject to clinging ... the consciousness aggregate subject to clinging. I do not regard anything among these five aggregates subject to clinging as self or as belonging to self, yet I am not an arahant, one whose taints are destroyed. Friends, [the notion] 'I am' has not yet vanished in me in relation to these five aggregates subject to clinging, but I do not regard [anything among them] as 'This I am.'" 176

Then the Venerable Dasaka approached the elder bhikkhus and reported what the Venerable Khemaka had said. They replied:

"Come, friend Dasaka, approach the bhikkhu Khemaka and say to him: 'The elders say to you, friend Khemaka: Friend Khemaka, when you speak of this "I am" — what is it that you speak of as "I am"? Do you speak of form as "I am," or do you speak of "I am" apart from form? Do you speak of sensation(vedana) ... of perception ... of volitional formations(sankhara sans. sanskar) ... of consciousness as "I am," or do you speak of "I am" apart from consciousness? When you speak of this

"I am," friend Khemaka, what is it that you speak of as "I am"?'"

"Yes, friends," the Venerable Dasaka replied, and he approached the Venerable Khemaka and delivered his message.

"Enough, friend Dasaka! Why keep running back and forth? Bring me my staff, friend. I'll go to the elder bhikkhus myself."

Then the Venerable Khemaka, leaning on his staff, approached the elder bhikkhus, exchanged greetings with them, and sat down to one side. The elder bhikkhus then said to him:

"Friend Khemaka, when you speak of this 'I am' ... what is it that you speak of as 'I am'?"

"Friends, I do not speak of form as 'I am,' nor do I speak of 'I am' apart from form. I do not speak of sensation(vedana) as 'I am' . . . nor of perception as 'I am' ... nor of volitional formations(sankhara sans. sanskar) as 'I am' ... nor of consciousness as 'I am,' nor do I speak of 'I am' apart from consciousness. Friends, although [the notion] 'I am' has not yet vanished in me in relation to these five aggregates subject to clinging, still I do not regard [anything among them] as This I am.'

"Suppose, friends, there is the scent of a blue, red, or white lotus. Would one be speaking rightly if one would say, 'The scent belongs to the petals,' or 'The scent belongs to the stalk,' 177 or 'The scent belongs to the pistils'?"

"No, friend."

"And how, friends, should one answer if one is to answer rightly?"

"Answering rightly, friend, one should answer: 'The scent belongs to the flower.'"

"So too, friends, I do not speak of form as 'I am,' nor do I speak of 'I am' apart from form. I do not speak of sensation(vedana) as 'I am' - . . nor of perception as ' I am' . . . nor of volitional formations(sankhara sans. sanskar) as 'I am' ... nor of consciousness as 'I am,' nor do I speak of 'I am' apart from consciousness. Friends, although [the notion] 'I am' has not yet vanished in me in relation to these five aggregates subject to clinging, still I do not regard-[anything among them] as This I am.'

"Friends, even though a noble disciple has abandoned the five lower fetters, still, in relation to the five aggregates subject to clinging, there lingers in him a residual conceit 'I am' a desire 'I am,' an underlying tendency 'I am' that has not yet been uprooted. Sometime later he dwells contemplating rise and fall in the five aggregates subject to clinging: 'Such is form, such its origin, such its passing away; such is sensation(vedana) ... such is perception ... such are volitional formations(sankhara sans. sanskar) . . . such is consciousness, such its origin, such its passing away.' As he dwells thus contemplating rise and fall in the five aggregates subject to clinging, the residual conceit 'I am,' the desire 'I am,' the underlying tendency 'I am' that had not yet been uprooted — this comes to be uprooted.

"Suppose, friends, a cloth has become soiled and stained, and its owners give it to a laundryman. The laundryman would scour it evenly with cleaning salt, lye, or cowdung, and rinse it in clean water. Even though that cloth would become pure and clean, it would still retain a residual smell of cleaning salt, lye, or cowdung that had not yet vanished. The laundryman would then give it back to the owners. The owners would put it in a sweet scented casket, and the residual smell of cleaning salt, lye, or cowdung that had not yet vanished would vanish. 178

"So too, friends, even though a noble disciple has abandoned the five lower fetters, still, in relation to the five aggregates subject to clinging, there lingers in him a residual conceit 'I am,' a desire 'I am,' an underlying tendency 'I am' that has not yet been uprooted.... As he dwells thus contemplating rise and fall in the five aggregates subject to clinging, the residual conceit 'I am,' the desire 'I am,' the underlying tendency 'I am' that had not yet been uprooted — this comes to be uprooted."

When this was said, the elder bhikkhus said to the Venerable Khemaka: "We did not ask our questions in order to trouble the Venerable Khemaka, but we thought that the Venerable Khemaka would be capable of explaining, teaching, proclaiming, establishing, disclosing, analysing, and elucidating the Lord (Buddha)' s teaching in detail. And the Venerable Khemaka has explained, taught, proclaimed, established, disclosed, analysed, and elucidated the Lord (Buddha)'s teaching in detail."

This is what the Venerable Khemaka said. Elated, the elder bhikkhus delighted in the Venerable Khemaka's statement. And while this discourse was being spoken, the minds of sixty elder bhikkhus and of the Venerable Khemaka were liberated from the taints by nonclinging.

90. Channa
On one occasion a number of bhikkhus were dwelling at Baranasi in the Deer Park at Isipatana. Then, in the evening, the Venerable Channa emerged from seclusion and, taking his key, went from dwelling to dwelling saying to the elder bhikkhus:

"Let the elder venerable ones exhort me, let them instruct me, let them give me a Dhamma talk in such a way that I might see the Dhamma." 179

When this was said, the elder bhikkhus- said to the Venerable Channa: "Form, friend Channa, is impermanent, sensation(vedana) is impermanent, perception is impermanent, volitional formations(sankhara sans. sanskar) are impermanent, consciousness is impermanent. Form is nonself, sensation(vedana) is nonself, perception is nonself, volitional formations(sankhara sans. sanskar) are nonself, consciousness is nonself. All formations are impermanent; all phenomena are nonself." 180

Then it occurred to the Venerable Channa: "I too think in this way: 'Form is impermanent ... consciousness is impermanent. Form is nonself ... consciousness is nonself. All formations are impermanent; all phenomena are nonself.' But my mind does not launch out upon the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbana; nor does it acquire confidence, settle down, and resolve on it. Instead, agitation and clinging arise and the mind turns back, thinking: 'But who is my self?' 181 But such does not happen to one who sees the Dhamma. So who can teach me the Dhamma in such a way that I might see the Dhamma?"

Then it occurred to the Venerable Channa: "This Venerable Ananda is dwelling at Kosambi in Ghosita's Park, and he has been praised by the Teacher and is esteemed by his wise monks in the holy celibate life(brahmacariya). The Venerable Ananda is capable of teaching me the Dhamma in such a way that I might see the Dhamma. Since I have so much trust in the Venerable Ananda, let me approach him."

Then the Venerable Channa set his lodging in order, took his bowl and robe, and went to Ghosita's Park in Kosambi, where he approached the Venerable Ananda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and told the Venerable Ananda everything that had happened, adding: "Let the Venerable Ananda exhort me, let him instruct me, let him give me a Dhamma talk in such a way that I might see the Dhamma."

"Even by this much am I pleased with the Venerable Channa. Perhaps the Venerable Channa has opened himself up and broken through his barrenness. 182 Lend your ear, friend Channa, you are capable of understanding the Dhamma."

Then at once a lofty rapture and gladness arose in the Venerable Channa as he thought: "It seems that I am capable of understanding the Dhamma."

[The Venerable Ananda then said:] "In the presence of the Lord (Buddha) I have heard this, friend Channa, in his presence I have received the exhortation he spoke to the bhikkhu Kaccanagotta: 183

"This world, Kaccana, for the most part relies upon a duality ... ( the entire sutta SN2:15 in Samyutta 12 is cited here ) ... Such is the cessation of this whole mass of suffering."

"So it is, friend Ananda, for those venerable ones who have such compassionate and benevolent monks in the holy celibate life(brahmacariya) to admonish and instruct them. And now that I have heard this Dhamma teaching of the Venerable Ananda, I have made the breakthrough to the Dhamma."

91. Rahula (1)
At Savatthi. 184 Then the Venerable Rahula approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within?"

"Any kind of form whatsoever, Rahula, whether past, future. or present, internal or external, gross or subtle, inferior or superior, far or near — one sees all form as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.'

"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations(sankhara sans. sanskar) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — one sees all consciousness as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.'

"When one knows and sees thus, Rahula, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within."

92. Rahula (2)
At Savatthi. Then the Venerable Rahula. . . said to the Lord (Buddha):

"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?"

"Any kind of form whatsoever, Rahula, whether past, future, or present ... far or near — having seen all form as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self,' one is liberated by nonclinging.

"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever . . . Any kind of volitional formations(sankhara sans. sanskar) whatsoever . . . Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — having seen all consciousness as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self,' one is liberated by nonclinging.

"When one knows and sees thus, Rahula, then in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated."

93. The River (Nadi)
At Savatthi. "Bhikkhus, suppose there was a mountain river sweeping downwards, flowing into the distance with a swift current. If on either bank of the river kasa grass or kusa grass were to grow, it would overhang it; if rushes, reeds, or trees were to grow, they would overhang it. If a man being carried along by the current should grasp the kasa grass, it would break off and he would thereby meet with calamity and disaster; if he should grasp the kusa grass, it would break off and he would thereby meet with calamity and disaster; if he should grasp the rushes, reeds, or trees, they would break off and he would thereby meet with calamity and disaster.

"So too, bhikkhus, the uninstructed worldling . . . regards form as self, or self as possessing form, or form as in self, or self as in form. That form of his disintegrates and he thereby meets with calamity and disaster. He regards sensation(vedana) as self . . . perception as self ... volitional formations(sankhara sans. sanskar) as self ... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his disintegrates and he thereby meets with calamity and disaster.

"What do you think, bhikkhus, is form permanent or impermanent?" - "Impermanent, venerable sir."...(similarly for sensation, perception, sanskar & consciousness) - "Therefore ... Seeing thus . . . He understands: ' . . . there is no more for this state of being.'"

94. Flowers (Puppha sans. Pushp)
At Savatthi. "Bhikkhus, I do not dispute with the world; rather, it is the world that disputes with me. A proponent of the Dhamma does not dispute with anyone in the world. Of that which the wise in the world agree upon as not existing, I too say that it does not exist. And of that which the wise in the world agree upon as existing, I too say that it exists. 185

"And what is it, bhikkhus, that the wise in the world agree upon as not existing, of which I too say that it does not exist? Form that is permanent, stable, eternal, not subject to change: this the wise in the world agree upon as not existing, and I too say that it does not exist. sensation(vedana) ... Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness that is permanent, stable, eternal, not subject to change: this the wise in the world agree upon as not existing, and I too say that it does not exist.

"That, bhikkhus, is what the wise in the world agree upon as not existing, of which I too say that it does not exist.

"And what is it, bhikkhus, that the wise in the world agree upon as existing, of which I too say that it exists? Form that is impermanent, suffering, and subject to change: this the wise in the world agree upon as existing, and I too say that it exists. sensation(vedana) ... Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness that is impermanent, suffering, and subject to change: this the wise in the world agree upon as existing, and I too say that it exists.

"That, bhikkhus, is what the wise in the world agree upon as existing, of which I too say that it exists.

"There is, bhikkhus, a world-phenomenon 186 in the world to which the Tathagata has awakened and broken through. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it.

"And what is that world-phenomenon in the world to which the Tathagata has awakened and broken through? Form, bhikkhus, is a world-phenomenon in the world to which the Tathagata has awakened and broken through. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. When it is being thus explained ... . . . elucidated by the Tathagata, if anyone does not know and see, how can I do anything with that childish(unwise) worldling, blind and sightless, who does not know and does not see?

"sensation(vedana) ... Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness is a world-phenomenon in the world to which the Tathagata has awakened and broken through. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. When it is being thus explained . . . and elucidated by the Tathagata, if anyone does not know and see, how can I do anything with that childish(unwise) worldling, blind and sightless, who does not know and does not see?

"Bhikkhus, just as a blue, red, or white lotus is born in the water and grows up in the water, but having risen up above the water, it stands unsullied by the water, so too the Tathagata was born in the world and grew up in the world, but having overcome the world, he dwells unsullied by the world." 187

95. A Lump of Foam (Phena-pind-upama)
On one occasion the Lord (Buddha) was dwelling at Ayojjha on the bank of the river Ganges. There the Lord (Buddha) addressed the bhikkhus thus: 188

“Bhikkhus, suppose that this river Ganges was carrying along a great lump of foam. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a lump of foam? So too, bhikkhus, whatever kind of form(body) there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in form? 189

“Suppose, bhikkhus, that in the autumn, when it is raining and big rain drops are falling, a water bubble arises and bursts on the surface of the water. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a water bubble? So too, bhikkhus, whatever kind of sensation(vedana) there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in sensation(vedana)? 190

“Suppose, bhikkhus, that in the last month of the hot season, at high noon, a shimmering mirage appears. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a mirage? So too, bhikkhus, whatever kind of perception there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in perception? 191

"Suppose, bhikkhus, that a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest. There he would see the trunk of a large plantain(banana) tree, straight, fresh, without a fruit-bud core. 192 He would cut it down at the root, cut off the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in the trunk of a plantain tree? So too, bhikkhus, whatever kind of volitional formations(sankhara sans. sanskar) there are, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects them, ponders them, and carefully investigates them. As he investigates them, they appear to him to be void, hollow, insubstantial. For what substance could there be in volitional formations(sankhara sans. sanskar)? 193

“Suppose, bhikkhus, that a magician or a magician's apprentice would display a magical illusion at a crossroads. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a magical illusion? So too, bhikkhus, whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in consciousness? 194

“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"Form is like a lump of foam; sensation(vedana) like a water bubble;

Perception is like a mirage; Volitions like a plantain trunk.

And consciousness like an illusion; So explained the Kinsman of the Sun.

"However one may ponder it;And carefully investigate it,

It appears but hollow and void; When one views(meditates on) it carefully.

"With reference to this body ; The One of Broad Wisdom has taught

That with the abandoning of three things ; One sees this form discarded.

"When vitality, heat, and consciousness ; Depart from this physical body.

Then it lies there cast away; Food for others, without volition. 195

"Such is this continuum; This illusion, beguiler of childish(unwise).

It is taught to be a murderer; Here no substance can be found. 196

"A bhikkhu with energy aroused; Should look upon the aggregates thus,

Whether by day or at night, 197 ; Comprehending, ever mindful.

"He should discard all the fetters; And make a refuge for himself;

Let him fare as with head ablaze; Yearning for the imperishable state."

96. A Lump of Cowdung (Gomaya-pinda)
At Savatthi. Then a certain bhikkhu ... Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Venerable sir, is there any form that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself? Is there, venerable sir, any sensation(vedana) ... any perception ... any volitional formations(sankhara sans. sanskar) ... any consciousness that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself?"

"Bhikkhu, there is no form that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself. There is no sensation(vedana) ... no perception ... no volitional formations(sankhara sans. sanskar) ... no consciousness that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself."

Then the Lord (Buddha) took up a little lump of cowdung in his hand and said to that bhikkhu: "Bhikkhu, there is not even this much individual existence that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself. If there was this much individual existence that was permanent, stable, eternal, not subject to change, this living of the holy celibate life(brahmacariya) for the complete destruction of suffering could not be discerned. 198 But because there is not even this much individual existence that is permanent, stable, eternal, not subject to change, this living of the holy celibate life(brahmacariya) for the complete destruction of suffering is discerned.

"In the past, bhikkhu, I was a head-anointed khattiya king. 199 I had 84,000 cities, the chief of which was the capital Kusavati. I had 84,000 palaces, the chief of which was the palace [named] Dhamma. I had 84,000 halls with peaked roofs, the chief of which was the hall [named] the Great Array. I had 84,000 couches made of ivory, of heartwood, of gold and silver, decked with long-haired coverlets, embroidered with flowers, with choice spreads made of antelope hides, with red awnings overhead and red cushions at both ends.

"I had 84,000 bull elephants with golden ornaments and golden banners, covered with nets of golden thread, the chief of which was the royal bull elephant [named] Uposatha. 200 I had 84,000 steeds with golden ornaments and golden banners, covered with nets of golden thread, the chief of which was the royal steed [named] Valahaka. I had 84,000 chariots with golden ornaments and golden banners, covered with nets of golden thread, the chief of which was the chariot [named] Vejayanta.

"I had 84,000 jewels, the chief of which was the jewel-gem. I had 84,000 women, the chief of whom was Queen Subhadda. I had 84,000 vassals of the khattiya caste, the chief of whom was the commander-gem. I had 84,000 cows with tethers of fine jute and milk pails of bronze. I had 84,000 kotis of garments made of fine linen, of fine silk, of fine wool, of fine cotton. I had 84,000 plates on which my meals were served both in the morning and in the evening.

"Of those 84,000 cities, 201 bhikkhu, there was only one city in which I resided at that time: the capital Kusavati. Of those 84,000 palaces, there was only one palace in which I resided at that time: the palace [named] Dhamma. Of those 84,000 halls with peaked roof, there was only one hall with peaked roof in which I resided at that time: the hall [named] the Great Array. Of those 84,000 couches, there was only one couch that I used at that time, one made either of ivory or of heartwood or of gold or of silver.

"Of those 84,000 elephants, there was only one elephant that I rode at that time, the royal bull elephant [named] Uposatha. On those 84,000 steeds, there was only one steed that I rode at thal time, the royal steed [named] Valahaka. Of those 84,000 chariots, there was only one chariot that I rode in at that time, the chariot [named] Vejayanta.

"Of those 84,000 women, there was only one woman who waited on me at that time, either a khattiya maiden or a velamika maiden. 202 Of those 84,000 kotis of garments, there was only one pair of garments that I wore at that time, one made either of fine linen or of fine silk or of fine wool or of fine cotton. Of those 84,000 plates, there was only one plate from which I ate at most a measure of rice with a suitable curry.

"Thus, bhikkhu, all those formations have passed, ceased, changed. So impermanent are formations, bhikkhu, so unstable, so unreliable. It is enough, bhikkhu, to feel revulsion towards all formations, enough to become dispassionate towards them, enough to be liberated from them."

97. The Fingernail (Nakhasikha)
At Savatthi. Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Is there, venerable sir, any form that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself? Is there any sensation(vedana) ... any perception ... any volitional formations(sankhara sans. sanskar) ... any consciousness that is permanent. stable, eternal, not subject to change, and that will remain the same just like eternity itself?"

"Bhikkhu, there is no form ... no sensation(vedana) ... no perception ... no volitional formations(sankhara sans. sanskar) ... no consciousness that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself."

Then the Lord (Buddha) took up a little bit of soil in his fingernail and said to that bhikkhu: "Bhikkhu, there is not even this much form that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself. If there was this much form that was permanent, stable, eternal, not subject to change, this living of the holy celibate life(brahmacariya) for the complete destruction of suffering could not be discerned. But because there is not even this much form that is permanent, stable, eternal, not subject to change, this living of the holy celibate life(brahmacariya) for the complete destruction of suffering is discerned.

"There is not even this much sensation(vedana) . . . perception . . . volitional formations(sankhara sans. sanskar) ... consciousness that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself. If there was this much consciousness . . . But because there is not even this much consciousness that is permanent, stable, eternal, not subject to change, this living of the holy celibate life(brahmacariya) for the complete destruction of suffering is discerned.

"What do you think, bhikkhu, is form permanent or impermanent?" - "Impermanent, venerable sir."....( similarly sensation(vedana), perception, volitional formations(sankhara sans. sanskar), consciousness ) - "Therefore ... Seeing thus ... He understands: '... there is no more for this state of being.'"

98. Simple Version (Suddhika)
At Savatthi. Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Is there, venerable sir, any form, any sensation(vedana), any perception, any volitional formations(sankhara sans. sanskar), any consciousness that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself?"

"Bhikkhu, there is no form, no sensation(vedana), no perception, no volitional formations(sankhara sans. sanskar), no consciousness that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself."

99. The Leash (1) (Gaddulabaddha)
At Savatthi. "Bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. 203

"There comes a time, bhikkhus, when the great ocean dries up and evaporates and no longer exists, 204 but still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and fettered by craving.

"There comes a time, bhikkhus, when Sineru, the king of mountains, burns up and perishes and no longer exists, but still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and fettered by craving.

"There comes a time, bhikkhus, when the great earth burns up and perishes and no longer exists, but still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and fettered by craving.

"Suppose, bhikkhus, a dog tied up on a leash was bound to a strong post or pillar: it would just keep on running and revolving around that same post or pillar. So too, the uninstructed worldling ... regards form as self ... sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self ... consciousness as self.... He just keeps running and revolving around form, around sensation(vedana), around perception, around volitional formations(sankhara sans. sanskar), around consciousness. 205 As he keeps on running and revolving around them, he is not freed from form, not freed from sensation(vedana), not freed from perception, not freed from volitional formations(sankhara sans. sanskar), not freed from consciousness. He is not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say.

"But the instructed noble disciple ... does not regard form as self ... nor sensation(vedana) as self ... nor perception as self ... nor volitional formations(sankhara sans. sanskar) as self ... nor consciousness as self.... He no longer keeps running and revolving around form, around sensation(vedana), around perception, around volitional formations(sankhara sans. sanskar), around consciousness. As he no longer keeps running and revolving around them, he is freed from form, freed from sensation(vedana), freed from perception, freed from volitional formations(sankhara sans. sanskar), freed from consciousness. He is freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say."

100. The Leash (2) (Gaddulabaddha)
"Bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving....

"Suppose, bhikkhus, a dog tied up on a leash was bound to a strong post or pillar. If it walks, it walks close to that post or pillar. If it stands, it stands close to that post or pillar. If it sits down, it sits down close to that post or pillar. If it lies down, it lies down close to that post or pillar.

"So too, bhikkhus, the uninstructed worldling regards form thus: This is mine, this I am, this is my self.' He regards sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness thus:

'This is mine, this I am, this is my self.' If he walks, he walks close to those five aggregates subject to clinging. If he stands, he stands close to those five aggregates subject to clinging. If he sits down, he sits down close to those five aggregates subject to clinging. If he lies down, he lies down close to those five aggregates subject to clinging.

"Therefore, bhikkhus, one should often reflect upon one's own mind thus: 'For a long time this mind has been defiled by lust, hatred, and delusion.' Through the defilements of the mind beings are defiled; with the cleansing of the mind beings are purified.

"Bhikkhus, have you seen the picture called 'Faring On'?" 206

"Yes, venerable sir."

"Even that picture called 'Faring On' has been designed in its diversity by the mind, yet the mind is even more diverse than that picture called 'Faring On.' 207

"Therefore, bhikkhus, one should often reflect upon one's own mind thus: 'For a long time this mind has been defiled by lust, hatred, and delusion.' Through the defilements of the mind beings are defiled; with the cleansing of the mind beings are purified.

"Bhikkhus, I do not see any other order of living beings so diversified as those in the animal realm. Even those beings in the animal realm have been diversified by the mind, 208 yet the mind is even more diverse than those beings in the animal realm.

"Therefore, bhikkhus, one should often reflect upon one's own mind thus: 'For a long time this mind has been defiled by lust, hatred, and delusion.' Through the defilements of the mind beings are defiled; with the cleansing of the mind beings are purified.

"Suppose, bhikkhus, an artist or a painter, using dye or lac or turmeric or indigo or crimson, would create the figure of a man or a woman complete in all its features on a well-polished plank or wall or canvas. 209 So too, when the uninstructed worldling produces anything, it is only form that he produces; only sensation(vedana) that he produces; only perception that he produces; only volitional formations(sankhara sans. sanskar) that he produces; only consciousness that he produces.

"What do you think, bhikkhus, is form permanent or impermanent?" - "Impermanent, venerable sir."... - "Therefore ... Seeing thus . . . He understands: ' . . . there is no more for this state of being.'"

101. The Adze Handle (or The Ship) (Vasijata)
At Savatthi. "Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. For one who knows what, who sees what, does the destruction of the taints come about? 'Such is form, such its origin, such its passing away; such is sensation(vedana) . . . such is perception . . . such are volitional formations(sankhara sans. sanskar) . . . such is consciousness, such its origin, such its passing away': it is for one who knows thus, for one who sees thus, that the destruction of the taints comes about. 210

"Bhikkhus, when a bhikkhu does not dwell devoted to development, even though such a wish as this might arise in him: 'Oh, that my mind might be liberated from the taints by nonclinging!' yet his mind is not liberated from the taints by nonclinging. For what reason? It should be said: because of nondevelopment. Because of not developing what? Because of not developing the four establishments of mindfulness ... the four right strivings ... the four bases for spiritual power ... the five spiritual faculties ... the five powers ... the seven factors of enlightenment ... the Noble Eightfold Path. 211

"Suppose, bhikkhus there was a hen with eight, ten, or twelve eggs that she had not covered, incubated, and nurtured properly. Even though such a wish as this might arise in her: 'Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch safely!' yet the chicks are incapable of piercing their shells with the points of their claws and beaks and hatching safely. For what reason? Because that hen with eight, ten, or twelve eggs had not covered, incubated, and nurtured them properly.

"So too, bhikkhus, when a bhikkhu does not dwell devoted to development, even though such a wish as this might arise in him:

'Oh, that my mind might be liberated from the taints by nonclinging!' yet his mind is not liberated from the taints by nonclinging. For what reason? It should be said: because of nondevelopment. Because of not developing what? Because of not developing. . . the Noble Eightfold Path.

"Bhikkhus, when a bhikkhu dwells devoted to development, even though no such wish as this might arise in him: 'Oh, that my mind might be liberated from the taints by nonclinging!' yet his mind is liberated from the taints by nonclinging. For what reason? It should be said: because of development. Because of developing what? Because of developing the four establishments of mindfulness ... the four right strivings ... the four bases for spiritual power . . . the five spiritual faculties . . . the five powers . . . the seven factors of enlightenment . . . the Noble Eightfold Path.

"Suppose, bhikkhus there was a hen with eight, ten, or twelve eggs that she had covered, incubated, and nurtured properly. Even though no such wish as this might arise in her: 'Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch safely!' yet the chicks are capable of piercing their shells with the points of their claws and beaks and of hatching safely. For what reason? Because that hen with eight, ten, or twelve eggs had covered, incubated, and nurtured them properly.

"So too, bhikkhus, 212 when a bhikkhu dwells devoted to development, even though no such wish as this might arise in him:

'Oh, that my mind might be liberated from the taints by nonclinging!' yet his mind is liberated from the taints by nonclinging. For what reason? It should be said: because of development. Because of developing what? Because of developing. . . the Noble Eightfold Path.

"When, bhikkhus, a carpenter 213 or a carpenter's apprentice looks at the handle of his adze, he sees the impressions of his fingers and his thumb, but he does not know: 'So much of the adze handle has been worn away today, so much yesterday, so much earlier.' But when it has worn away, the knowledge occurs to him that it has worn away.

“So too, bhikkhus, when a bhikkhu dwells devoted to development, even though no such knowledge occurs to him: 'So much of my taints has been worn away today, so much yesterday, so much earlier,' yet when they are worn away, the knowledge occurs to him that they have been worn away.

"Suppose, bhikkhus, there was a seafaring ship bound with rigging that had been worn away in the water for six months. 214 It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, bhikkhus, when a bhikkhu dwells devoted to development, his fetters easily collapse and rot away."

102. Perception of Impermanence (Aniccasanna sans. Anitya-sangya)
At Savatthi. “Bhikkhus, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit 'I am.' 215

"Just as, bhikkhus, in the autumn a ploughman ploughing with a great ploughshare cuts through all the rootlets as he ploughs, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust ... it uproots all conceit 'I am.'

“Just as, bhikkhus, a rush-cutter would cut down a rush, grab it by the top, and shake it down and shake it out and thump it about, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust ... it uproots all conceit 'I am.'

"Just as, bhikkhus, when the stalk of a bunch of mangoes has been cut, all the mangoes attached to the stalk follow along with it, so too, when the perception of impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, all the rafters of a house with a peaked roof lead to the roof peak, slope towards the roof peak, and converge upon the roof peak, and the roof peak is declared to be their chief. so too, when the perception of impermanence is developed ... it uproots all conceit I am.' 216

"Just as, bhikkhus, among fragrant roots, black orris is declared to be their chief, so too, when the perception of impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, among fragrant heart woods, red sandalwood is declared to be their chief, so too, when the perception of impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, among fragrant flowers, jasmine is declared to be their chief, so too, when the perception of impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, all petty princes are the vassals of a wheelturning monarch, and the wheel-turning monarch is declared to be their chief, so too, when the perception of impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too, when the perception of impermanence is developed ... it uproots all conceit 'I am.'

"Just as, bhikkhus, in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit 'I am.'

"And how, bhikkhus, is the perception of impermanence developed and cultivated so that it eliminates all sensual lust, eliminates all lust for existence, eliminates all ignorance, and uproots all conceit 'I am'? 'Such is form, such its origin, such its passing away; such is sensation(vedana) ... such is perception ... such are volitional formations(sankhara sans. sanskar) ... such is consciousness, such its origin, such its passing away': that is how the perception of impermanence is developed and cultivated so that it eliminates all sensual lust, eliminates all lust for existence, eliminates all ignorance, and uproots all conceit 'I am"

103. Portions (Anta)
At Savatthi. "Bhikkhus, there are these four portions. 217 What four? The portion of identity, the portion of the origin of identity, the portion of the cessation of identity, the portion of the way leading to the cessation of identity.

"And what, bhikkhus, is the portion of identity? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations(sankhara sans. sanskar) aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the portion of identity.

"And what, bhikkhus, is the portion of the origin of identity? It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the portion of the origin of identity.

"And what, bhikkhus, is the portion of the cessation of identity?

It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. This is called the portion of the cessation of identity.

"And what, bhikkhus, is the portion of the way leading to the cessation of identity? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called the portion of the way leading to the cessation of identity.

"These, bhikkhus, are the four portions."

104. Suffering (Dukkha)
At Savatthi. "Bhikkhus, I will teach you suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering.

"And what, bhikkhus, is suffering? It should be said: the five aggregates subject to clinging. What five?... (as above) ... This is called suffering.

"And what, bhikkhus, is the origin of suffering? It is this craving that leads to renewed existence.... This is called the origin of suffering.

"And what, bhikkhus, is the cessation of suffering? It is the remainderless fading away and cessation of that same craving.... This is called the cessation of suffering.

"And what, bhikkhus, is the way leading to the cessation of suffering? It is this Noble Eightfold Path; that is, right view ... right concentration. This is called the way leading to the cessation of suffering."

105. Identity (Sakkaya sans. Sat-kaya)
At Savatthi. "Bhikkhus, I will teach you identity, the origin of identity, the cessation of identity, and the way leading to the cessation of identity."

(The remainder of this sutta is identical with the preceding 104, with appropriate substitutions.)

106. To Be Fully Understood (Parinneyya sans. Parigyan)
At Savatthi. "Bhikkhus, I will teach you things that should be fully understood, full understanding, and the person who has fully understood. 218 Listen to that....

"And what, bhikkhus, are the things that should be fully understood? Form, bhikkhus, is something that should be fully understood. sensation(vedana) ... Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness is something that should be fully understood. These are called the things that should be fully understood.

"And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called full understanding. 219

"And who, bhikkhus, is the person that has fully understood? It should be said: the arahant, the venerable one of such a name and clan. This is called the person that has fully understood."

107. Ascetics (1) (Samana1 sans. Sramana)
At Savatthi. "Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging . . . the consciousness aggregate subject to clinging.

"Bhikkhus, those ascetics and brahmins who do not understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable opes do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand these things as they really are: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable able ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."

108. Ascetics (2) (Samana2 sans. Sramana)
At Savatthi 220 "Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging . . . the consciousness aggregate subject to clinging.

"Bhikkhus, those ascetics and brahmins who do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging: these I do not consider to be ascetics among ascetics or brahmins among brahmins....

"But, bhikkhus, those ascetics and brahmins who understand these things as they really are ... in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."

109. Stream-Enterer (Sotapanna sans. Strotapan)
At Savatthi. "Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging ... the consciousness aggregate subject to clinging.

"When, bhikkhus, a noble disciple understands as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."

110. Arahant
... “When, bhikkhus, having understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, a bhikkhu is liberated by nonclinging, 221 then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge."

111. Abandoning Desire (1) (Chandappahana1 sans. Chand-prahan)
At Savatthi. "Bhikkhus, whatever desire there is for form, whatever lust, delight, craving — abandon it. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. So too in the case of sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness."

112. Abandoning Desire (2) (Chandappahana2 sans. Chand-prahan)
At Savatthi. "Bhikkhus, whatever desire there is for form, whatever lust, delight, craving, whatever engagement and clinging, mental standpoints, adherences, and underlying tendencies abandon them. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. So too in the case of sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness."

113. Ignorance (Avijja sans. Avidya)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, it is said, 'ignorance, ignorance.' What now, venerable sir, is ignorance, and in what way is one immersed in ignorance?"

"Here, bhikkhu, the uninstructed worldling does not understand form, its origin, its cessation, and the way leading to its cessation.

He does not understand sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, its origin, its cessation, and the way leading to its cessation. This is called ignorance, and in this way one is immersed in ignorance."

114. True Knowledge (Vijja sans. Vidya)
At Savatthi. ... Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Venerable sir, it is said, 'true knowledge, true knowledge.' What now, venerable sir, is true knowledge, and in what way has one arrived at true knowledge?"

"Here, bhikkhu, the instructed noble disciple understands form, its origin, its cessation, and the way leading to its cessation. He understands sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, its origin, its cessation, and the way leading to its cessation. This is called true knowledge, and in this way one has arrived at true knowledge."

115. A Speaker on the Dhamma (1) (Dhammakathika1 sans. Dharma-kathik)
At Savatthi. ... Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Venerable, sir, it is said, 'a speaker on the Dhamma, a speaker on the Dhamma.' In what way, venerable sir, is one a speaker on the Dhamma?" 222

"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards form, for its fading away and cessation, one can be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards form, for its fading away and cessation, one can be called a bhikkhu who is practising in accordance with the Dhamma. If, through revulsion towards form, through its fading away and cessation, one is liberated by nonclinging, one can be called a bhikkhu who has attained Nibbana in this very life.

"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, for its fading away and cessation, one can be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards consciousness, for its fading away and cessation, one can be called a bhikkhu who is practising in accordance with the Dhamma. If, through revulsion towards consciousness, through its fading away and cessation, one is liberated by nonclinging, one can be called a bhikkhu who has attained Nibbana in this very life."

116. A Speaker on the Dhamma (2) (Dhammakathika1 sans. Dharma-kathik)
At Savatthi .... Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Venerable, sir, it is said, 'a speaker on the Dhamma, a speaker on the Dhamma.' In what way, venerable sir, is one a speaker on the Dhamma? In what way is one practising in accordance with the Dhamma? In what way has one attained Nibbana in this very life?"

{The rest of this sutta is identical with the preceding 115.)

117. Bondage (Bandhan)
At Savatthi. "Here, bhikkhus, the uninstructed worldling ... regards form as self, or self as possessing form, or form as in self, or self as in form. This is called, bhikkhus, an uninstructed worldling who is bound by bondage to form, who is bound by inner and outer bondage, who does not see the near shore and the far shore, who grows old in bondage, 223 who dies in bondage, who in bondage goes from this world to the other world.

"He regards sensation(vedana) as self ... perception as self ... volitional formations(sankhara sans. sanskar) as self ... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called, bhikkhus, an uninstructed worldling who is bound by bondage to consciousness ... who in bondage goes from this world to the other world.

"But, bhikkhus, the instructed noble disciple ... does not regard form as self, or self as possessing form, or form as in self, or self as in form. This is called, bhikkhus, an instructed noble disciple who is not bound by bondage to form, who is not bound by inner and outer bondage, who sees the near shore and the far shore. He is freed from suffering, I say.

"He does not regard sensation(vedana) as self . . . perception as self . . . volitional formations(sankhara sans. sanskar) as self ... consciousness as self ... or self as in consciousness. This is called, bhikkhus, an instructed noble disciple who is not bound by bondage to consciousness.... He is freed from suffering, I say."

118. Interrogation (l) (Paripucchita1)
At Savatthi. "Bhikkhus, what do you think, do you regard form thus: This is mine, this I am, this is my self'?"

"No, venerable sir."

"Good, bhikkhus! Form should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Do you regard sensation(vedana) ... perception ... volitional formation: ... consciousness thus: 'This is mine, this I am, this is my self'?"

"No, venerable sir."

"Good, bhikkhus! Consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Seeing thus ... He understands: '... there is no more for this state of being.'"

119. Interrogation (2) (Paripucchita2)
At Savatthi. "Bhikkhus, what do you think, do you regard form thus: 'This is not mine, this I am not, this is not my self'?"

"Yes, venerable sir."

"Good, bhikkhus! Form should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Do you regard sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness thus: 'This is not mine, this I am not, this is not my self'?"

"Yes, venerable sir."

"Good, bhikkhus! Consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Seeing thus ... He understands: '... there is no more for this state of being.'"

120. Things That Fetter (Samyojaniya)
At Savatthi. "Bhikkhus, I will teach you the things that fetter and the fetter. Listen to that....

"And what, bhikkhus, are the things that fetter, and what is the fetter? Form, bhikkhus, is a thing that fetters; the desire and lust for it is the fetter there. sensation(vedana) ... Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness is a thing that fetters; the desire and lust for it is the fetter there. These are called the things that fetter, and this the fetter."

121. Things That Can Be Clung To (Upadaniya)
"Bhikkhus, I will teach you the things that can be clung to and the clinging. Listen to that....

"And what, bhikkhus, are the things that can be clung to, and what is the clinging? Form, bhikkhus, is a thing that can be clung to; the desire and lust for it is the clinging there. sensation(vedana) ... Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness is a thing that can be clung to; the desire and lust for it is the clinging there. These are called the things that can be clung to, and this the clinging."

122. Virtuous (Silavanta sans. Sheelvant)
On one occasion the Venerable Sariputta and the Venerable Mahakotthita were dwelling at Baranasi in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahakotthita emerged from seclusion, approached the Venerable Sariputta, exchanged greetings, and said to him: "Friend Sariputta, what are the things that a virtuous bhikkhu should carefully attend to?"

"Friend Kotthita, a virtuous bhikkhu should carefully attend to the five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as nonself. 225 What five? The form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations(sankhara sans. sanskar) aggregate subject to clinging, the consciousness aggregate subject to clinging. A virtuous bhikkhu should carefully fully attend to these five aggregates subject to clinging as impermanent ... as nonself. When, friend, a virtuous bhikkhu carefully attends thus to these five aggregates subject to clinging, it is possible that he may realize the fruit of stream-entry."

"But, friend Sariputta, what are the things that a bhikkhu who is a stream-enterer should carefully attend to?"

"Friend Kotthita, a bhikkhu who is a stream-enterer should carefully attend to these five aggregates subject to clinging as impermanent ... as nonself. When, friend, a bhikkhu who is a stream-enterer carefully attends thus to these five aggregates subject to clinging, it is possible that he may realize the fruit of once-returning."

"But, friend Sariputta, what are the things that a bhikkhu who is a once-returner should carefully attend to?"

"Friend Kotthita, a bhikkhu who is a once-returner should carefully attend to these five aggregates subject to clinging as impermanent ... as nonself. When, friend, a bhikkhu who is a once-returner carefully attends thus to these five aggregates subject to clinging, it is possible that he may realize the fruit of non-returning."

"But, friend Sariputta, what are the things that a bhikkhu who is a nonreturner should carefully attend to?"

"Friend Kotthita, a bhikkhu who is a nonreturner should carefully attend to these five aggregates subject to clinging as impermanent ... as nonself. When, friend, a bhikkhu who is a non-returner carefully attends thus to these five aggregates subject to clinging, it is possible that he may realize the fruit of arahantship."

"But, friend Sariputta, what are the things that a bhikkhu who is an arahant should carefully attend to?"

"Friend Kotthita, a bhikkhu who is an arahant should carefully attend to these five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as nonself. For the arahant, friend, there is nothing further that has to be done and no repetition of what he has already done. 226 However, when these things are developed and cultivated, they lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension."

123. Instructed (Sutavanta)
(This sutta is identical with the preceding 122 except that the opening

question and reply are phrased in terms of "an instructed bhikkhu.")

124. Kappa (1)
At Savatthi. Then the Venerable Kappa approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within?"

(Remainder identical with §71, but addressed to Kappa.)

125. Kappa (2)
At Savatthi. Then the Venerable Kappa approached the Lord (Buddha). . . and said to him:

"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?"

(Remainder identical with §72, but addressed to Kappa.)

126. Subject to Arising (1) (Samudayadhamma1 sans. Samuday-dharma)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha) ... and said to him: "Venerable sir, it is said, 'ignorance, ignorance.' What now, venerable sir, is ignorance, and in what way is one immersed in ignorance?"

"Here, bhikkhu, the uninstructed worldling does not understand form subject to arising as it really is thus: 'Form is subject to arising.' He does not understand form subject to vanishing as it really is thus: 'Form is subject to vanishing.' He does not understand form subject to arising and vanishing as it really is thus: 'Form is subject to arising and vanishing.' He does not understand sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness subject to arising ... subject to vanishing ... subject to arising and vanishing as it really is thus: 'Consciousness is subject to arising and vanishing.'

"This is called ignorance, bhikkhu, and in this way one is immersed in ignorance."

When this was said, that bhikkhu said to the Lord (Buddha):

"Venerable sir, it is said, 'true knowledge, true knowledge.' What now, venerable sir, is true knowledge, and in what way has one arrived at true knowledge?"

"Here, bhikkhu, the instructed noble disciple understands form subject to arising as it really is thus: 'Form is subject to arising.' He understands form subject to vanishing as it really is thus: 'Form is subject to vanishing.' He understands form subject to arising and vanishing as it really is thus: 'Form is subject to arising and vanishing.' He understands sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness subject to arising . . . subject to vanishing . . . subject to arising and vanishing as it really is thus: 'Consciousness is subject to arising and vanishing.'

"This is called true knowledge, bhikkhu, and in this way one has arrived at true knowledge."

127. Subject to Arising (2) (Samudayadhamma2 sans. Samuday-dharma)
On one occasion the Venerable Sariputta and the Venerable Mahakotthita were dwelling at Baranasi in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahakotthita emerged from seclusion, approached the Venerable Sariputta, ... and said to him: "Friend Sariputta, it is said, 'ignorance, ignorance.' What now, friend, is ignorance, and in what way is one immersed in ignorance?"

(The rest of this sutta is identical with the exchange on ignorance in the preceding sutta.)

128. Subject to Arising (3) (Samudayadhamma3 sans. Samuday-dharma)
At Baranasi in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahakotthita said to the Venerable Sariputta: "Friend Sariputta, it is said, 'true knowledge, true knowledge.' What now, friend, is true knowledge, and in what way has one arrived at true knowledge?"

(The rest of this sutta is identical with the exchange on true knowledge in §126.)

129. Gratification (1) (Assada1 sans. Aswad)
At Baranasi in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahakotthita said to the Venerable Sariputta: "Friend Sariputta, it is said, 'ignorance, ignorance.' What now, friend, is ignorance, and in what way is one immersed in ignorance?"

"Here, friend, the uninstructed worldling does not understand as it really is the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance."

130. Gratification (2) (Assada2 sans. Aswad)
At Baranasi in the Deer Park at Isipatana.... "Friend Sariputta, it is said, 'true knowledge, true knowledge.' What now, friend, is true knowledge, and in what way has one arrived at true knowledge?"

"Here, friend, the instructed noble disciple understands as it really is the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge."

131. Origin (1) (Samudaya1)
At Baranasi in the Deer Park at Isipatana.... "Friend Sariputta, it is said, 'ignorance, ignorance.' What now, friend, is ignorance, and in what way is one immersed in ignorance?"

"Here, friend, the uninstructed worldling does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance."

132. Origin (2) (Samudaya2)
At Baranasi in the Deer Park at Isipatana. . .. "Friend Sariputta, it is said, 'true knowledge, true knowledge.' What now, friend, is true knowledge, and in what way has one arrived at true knowledge?"

"Here, friend, the instructed noble disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge."

133. Kotthita (1)
(Identical with §129 and §130 combined, except here Sariputta asks the

questions and Mahdkotthita replies.)

134 Kotthita (2)
( Identical with §131 and §132 combined, except here Sariputta asks the

questions and Mahdkotthita replies.) [176]

135 Kotthita (3)
The same setting. Sitting to one side, the Venerable Sariputta said to the Venerable Mahakotthita: "Friend Kotthita, it is said, 'ignorance, ignorance.' What now, friend, is ignorance, and in what way is one immersed in ignorance?"

"Here, friend, the uninstructed worldling does not understand form, its origin, its cessation, and the way leading to its cessation. He does not understand sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called ignorance, and in this way one is immersed in ignorance."

When this was said, the Venerable Sariputta said to the Venerable Mahakotthita: "Friend Kotthita, it is said, 'true knowledge, true knowledge.' What now, friend, is true knowledge, and in what way has one arrived at true knowledge?"

"Here, friend, the instructed noble disciple understands form. its origin, its cessation, and the way leading to its cessation. He understands sensation(vedana) . . . perception . . . volitional formations(sankhara sans. sanskar) . . . consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called true knowledge, and in this way one has arrived at true knowledge."

136. Hot Embers (Kukkula sans. Koyla)
At Savatthi. "Bhikkhus, form is hot embers, 227 sensation(vedana) is hot embers, perception is hot embers, volitional formations(sankhara sans. sanskar) are hot embers, consciousness is hot embers. Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form . . . revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"

137. Impermanent (Aniccha1 sans. Anitya)
At Savatthi. "Bhikkhus, you should abandon desire for whatever is impermanent. And what is impermanent? Form is impermanent; you should abandon desire for it. sensation(vedana) . . . Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness is impermanent; you should abandon desire for it. Bhikkhus, you should abandon desire for whatever is impermanent."

138. Impermanent (2) (Aniccha2 sans. Anitya)
... "Bhikkhus, you should abandon lust for whatever is impermanent."...

(Complete as in the preceding sutta, with "lust" instead of "desire. ")

139. Impermanent (3) (Aniccha3 sans. Anitya)
... "Bhikkhus, you should abandon desire and lust for whatever is impermanent." . ..

(Complete as in §137, with "desire and lust" instead of "desire")

140. Suffering (1) (Dukkha1)
... "Bhikkhus, you should abandon desire for whatever is suffering." And what is suffering? Form is suffering; you should abandon desire for it. sensation(vedana). . . Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness is suffering; you should abandon desire for it. Bhikkhus, you should abandon desire for whatever is suffering."

141. Suffering (2) (Dukkha2)
. . . "Bhikkhus, you should abandon lust for whatever is suffering."...

(Rest similar to §140. Substitute lust for desire)

142. Suffering (3) (Dukkha3)
. . . "Bhikkhus, you should abandon desire and lust for whatever is suffering."...

(Rest similar to §140. Substitute desire & lust for desire)

143. Nonself (1) (Anatta1 sans. Anatm)
. . . "Bhikkhus, you should abandon desire for whatever is non-self." And what is non-self? Form is non-self; you should abandon desire for it. sensation(vedana). . . Perception ... Volitional formations(sankhara sans. sanskar) ... Consciousness is non-self; you should abandon desire for it. Bhikkhus, you should abandon desire for whatever is non-self."

144. Nonself (2) (Anatta2 sans. Anatm)
... "Bhikkhus, you should abandon lust for whatever is non-self."

(Rest similar to §143. Substitute lust for desire)

145. Nonself (3) (Anatta2 sans. Anatm)
. . . "Bhikkhus, you should abandon desire and lust for whatever is nonself."...

(similar to §143. Substitute desire & lust for desire)

146. Engrossed in Revulsion (Nibbidabahula)
At Savatthi. "Bhikkhus, for a clansman who has gone forth out of faith, this is what accords with the Dhamma: he should dwell engrossed in revulsion towards form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness. 228 One who dwells engrossed in revulsion towards form ...... towards consciousness, fully understands form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness. One who fully understands form ... consciousness is freed from form, sensation(vedana), perception, volitional formations(sankhara sans. sanskar), and consciousness. He is freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say."

147. Contemplating Impermanence (Aniccanupassi sans. Anitya-anupashyayi)
At Savatthi. 229 "Bhikkhus, for a clansman who has gone forth out of faith, this is what accords with the Dhamma: he should dwell contemplating impermanence in form ... (as above in §146) ... he is freed from suffering, I say."

148. Contemplating Suffering (Dukkhanupassi sans. Dukh-anupashyayi)
(as in §146)... "he should dwell contemplating suffering in form ... he is freed from suffering, I say."

149. Contemplating Nonself (Anattanupassi sans. Anatm-anupashyayi)
(as in §146). . . "he should dwell contemplating nonself in form ... he is freed from suffering, I say."

150. Internally (Ajjhatta)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, do pleasure and pain arise internally?" 230

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, pleasure and pain arise internally. When there is sensation(vedana) . . . perception . . . volitional formations(sankhara sans. sanskar) . . . consciousness, by clinging to consciousness, pleasure and pain arise internally.

"What do you think, bhikkhus, is form permanent or impermanent?"

"Impermanent, venerable sir."

"Is what is impermanent suffering or happiness?"

"Suffering, venerable sir."

"But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?"

"No, venerable sir."

"Is sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness permanent or impermanent?... But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?"

"No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this state of being.'"

151 This Is Mine (Etammama)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, 231 does one regard things thus: 'This is mine, this I am, this is my self'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha). . . ."

"When there is form, bhikkhus, by clinging to form, by adhering to form, one regards things thus: 'This is mine, this I am, this is my self.' When there is sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, by clinging to consciousness, by adhering to consciousness, one regards things thus: 'This is mine, this I am, this is my self.'

"What do you think, bhikkhus, is form . . . consciousness permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and subject to change, could one regard anything thus: 'This is mine, this I am, this is my self'?"

"No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this state of being.'"

152. The Self (Soatta sans. So-Atm)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'That which is the self is the world; having passed away, that I shall be — permanent, stable, eternal, not subject to change'?" 232

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'That which is the self is the world; having passed away, that I shall be — permanent, stable. eternal, not subject to change.' When there is sensation(vedana) . . . perception ... volitional formations(sankhara sans. sanskar) ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: That which is the self is the world ... not subject to change.'

“What do you think, bhikkhus, is form. . . consciousness permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"

"No, venerable sir."

"Seeing thus ... He understands: ' . . . there is no more for this state of being."'

153. It Might Not Be For Me (Nocamesiya)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'I might not be, and it might not be for me; I will not be, [and] it will not be for me'?" 233

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'I might not be, and it might not be for me; I will not be, [and] it will not be for me.' When there is sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'I might not be . . . and it will not be for me.'

"What do you think, bhikkhus, is form ... consciousness permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"

"No, venerable sir."

"Seeing thus . . . He understands: ' . . . there is no more for this state of being.'"

154. Wrong View (Micchaditthi sans. Mithya-drishti)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does wrong view arise?" 234

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering to form, wrong view arises. When there is sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, by clinging to consciousness, by adhering to consciousness, wrong view arises.

"What do you think, bhikkhus, is form . . . consciousness permanent or impermanent?"

"Impermanent, venerable sir."...

"But without clinging to what is impermanent, suffering, and subject to change, could wrong view arise."

"No, venerable sir."

"Seeing thus ... He understands: '... there is no more for this state of being."'

155. Identity View (Sakkayaditthi sans. Sa-kaya-drishti)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does identity view arise?" 235

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering to form, identity view arises. When there is sensation(vedana) . . . perception ... volitional formations(sankhara sans. sanskar) ... consciousness, by clinging to consciousness, by adhering to consciousness, identity view arises." . ..

"Seeing thus ... He understands: '... there is no more for this state of being.'"

156. View of Self (Attanuditthi sans. Atm-anu-drishti)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does view of self arise?" 236

"Venerable sir, our teachings are rooted in the Lord (Buddha). ..."

"When there is form, bhikkhus, by clinging to form, by adhering to form, view of self arises. When there is sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, by clinging to consciousness, by adhering to consciousness, view of self arises."...

"Seeing thus ... He understands: '... there is no more for this state of being.'"

157. Adherence (1) (Abhinivesa1)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, and shackles arise?" 237

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"When there is form, bhikkhus, by clinging to form, by adhering to form, the fetters, adherences, and shackles arise. When there is sensation(vedana) ... perception ... volitional formations(sankhara sans. sanskar) ... consciousness, by clinging to consciousness, by adhering to consciousness, the fetters, adherences, and shackles arise."...

"Seeing thus ... He understands: '... there is no more for this state of being.'"

158. Adherence (2) (Abhinivesa2)
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, shackles, and holding arise?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

(Complete as above 157)

159. Ananda
At Savatthi. Then the Venerable Ananda approached the Lord (Buddha). . . and said to him: "Venerable sir, it would be good if the Lord (Buddha) would teach me the Dhamma in brief, so that having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, diligent, ardent, and resolute." 238

"What do you think, Ananda, is form permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Is sensation(vedana) permanent or impermanent?... Is perception permanent or impermanent?... Are volitional formations(sankhara sans. sanskar) permanent or impermanent?... Is consciousness permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Therefore, Ananda, any kind of form whatsoever, whether past, future, or present....

"Seeing thus ... He understands: '... there is no more for this state of being.'"