Saṃyutta Nikāya (Linked Discourses)

What do you think, monks? Is form permanent or impermanent?” “Impermanent, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

“Two on the aggregates; exactly the same; <j>and can there be; on the term; and on the cause; two questions on substantial reality; gratification; and that with consciousness: these are the ten questions the monk came to ask.”

At Sāvatthī. There Ānanda addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Ānanda said this:

“Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. He gave me this advice: ‘Reverend Ānanda, the thought “I am” occurs because of grasping, not without grasping. Grasping what? The thought “I am” occurs because of grasping form, feeling, perception, choices, and consciousness, not without grasping.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not without grasping. In the same way, the thought “I am” occurs because of grasping form, feeling, perception, choices, and consciousness, not without grasping.

What do you think, Reverend Ānanda? Is form permanent or impermanent?’ ‘Impermanent, reverend.’ ‘Is feeling … perception … choices … consciousness permanent or impermanent?’ ‘Impermanent, reverend.’ … ‘So you should truly see … Seeing this … They understand: “… there is nothing further for this place.”’ Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. He gave me this advice. And when I heard this teaching from Venerable Puṇṇa son of Mantāṇī, I comprehended the teaching.”

At Sāvatthī. Now at that time Venerable Tissa—the Buddha’s cousin on his father’s side—informed several mendicants: “Reverends, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”

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

So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Tissa that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Tissa and said to him, “Reverend Tissa, the Teacher summons you.” “Yes, reverend,” Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Tissa, that you informed several mendicants that your body feels like it’s drugged … and you have doubts about the teachings?” “Yes, sir.” “What do you think, Tissa? If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” “Yes, sir.”

“Good, good, Tissa! That’s how it is, Tissa, when you’re not rid of greed for form. If you’re not rid of greed for feeling … perception … choices …

consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” “Yes, sir.”

“Good, good, Tissa! That’s how it is, Tissa, when you’re not rid of greed for consciousness. What do you think, Tissa? If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” “No, sir.”

“Good, good, Tissa! That’s how it is, Tissa, when you are rid of greed for form … feeling … perception … choices …

consciousness. What do you think, Tissa? Is form permanent or impermanent?” “Impermanent, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

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

I’ve made up this simile to make a point. And this is what it means. ‘A person who is not skilled in the path’ is a term for an ordinary unlearned person. ‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘A fork in the road’ is a term for doubt. ‘The left-hand path’ is a term for the wrong eightfold path, that is, wrong view … wrong immersion. ‘The right-hand path’ is a term for the noble eightfold path, that is, right view … right immersion. ‘A dense forest grove’ is a term for ignorance. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. ‘A large, steep cliff’ is a term for anger and distress. ‘Level, cleared parkland’ is a term for extinguishment. Rejoice, Tissa, rejoice! I am here with advice, with support, with instruction.”

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

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a mendicant named Yamaka had the following harmful misconception: “As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.”

Several mendicants heard this rumour. They went to Yamaka and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him,

“Is it really true, Reverend Yamaka, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?” “Yes, reverends, that’s how I understand the Buddha’s teaching.”

“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.” But even though admonished by those mendicants, Yamaka obstinately stuck to that misconception and insisted on stating it.

When those mendicants were unable to dissuade Yamaka from that misconception, they rose from their seats and went to see Venerable Sāriputta. They told him what had happened, and said, “May Venerable Sāriputta please go to the mendicant Yamaka out of sympathy.” Sāriputta consented with silence. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka:

“Is it really true, Reverend Yamaka, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?” “Yes, reverend, that’s how I understand the Buddha’s teaching.”

“What do you think, Yamaka? Is form permanent or impermanent?” “Impermanent, reverend.” “Is feeling …” … “… perception …” … “… choices …” … “… consciousness permanent or impermanent?” “Impermanent, reverend.” “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

What do you think, Reverend Yamaka? Do you consider that the label ‘realized one’ applies to form?” “No, reverend.” “Do you consider that the label ‘realized one’ applies to feeling?” … “… perception?” … “… choices?” … “ … consciousness?” “No, reverend.”

“What do you think, Reverend Yamaka? Do you consider that the label ‘realized one’ applies in relation to form?” “No, reverend.” “Do you consider that the label ‘realized one’ applies apart from form?” “No, reverend.” “Do you consider that the label ‘realized one’ applies in relation to feeling?” … “… apart from feeling?” … “… in relation to perception?” … “… apart from perception?” … “… in relation to choices?” … “… apart from choices?” … “… in relation to consciousness?” … “… apart from consciousness?” “No, reverend.”

“What do you think, Yamaka? Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?” “No, reverend.”

“What do you think, Yamaka? Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?” “No, reverend.” “In that case, Reverend Yamaka, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

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

“Reverend Yamaka, suppose they were to ask you: ‘When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?’ How would you answer?” “Reverend, if they were to ask this, I’d answer like this: ‘Reverend, form is impermanent. What’s impermanent is suffering. What’s suffering has ceased and disappeared. Feeling … perception … choices … consciousness is impermanent. What’s impermanent is suffering. What’s suffering has ceased and disappeared.’ That’s how I’d answer such a question.”

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

What do you think, Yamaka? When that person went to the householder or householder’s son and offered to serve him, weren’t they a killer then, though he didn’t know that this was his killer? And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then, though he didn’t know that this was his killer? And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then, though he didn’t know that this was his killer?” “Yes, reverend.” “In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.

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

They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.

They don’t truly understand form—which is a killer—as a killer. They don’t truly understand feeling … perception … choices … consciousness—which is a killer—as a killer.

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

A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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

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

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

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

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

When it comes to form, they are not attracted, do not grasp, and do not fixate on the thought, ‘my self’. When it comes to feeling … When it comes to perception … When it comes to choices … When it comes to consciousness, they are not attracted, do not grasp, and do not fixate on the thought, ‘my self’. And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.” “Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. And after hearing this teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping.”

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut. Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him: “Reverend Anurādha, when a Realized One is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

When they said this, Venerable Anurādha said to those wanderers: “Reverends, when a Realized One is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.” When he said this, the wanderers said to him: “This mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.” Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers rose from their seats and left.

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

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

“What do you think, Anurādha? Is form permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “Is feeling …” … “… perception …” … “… choices …” … “Is consciousness permanent or impermanent?” “Impermanent, sir.” … “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to form?” “No, sir.” “Do you consider that the label ‘realized one’ applies to feeling?” … “… perception?” … “… choices?” … “… consciousness?” “No, sir.”

“What do you think, Anurādha? Do you consider that the label ‘realized one’ applies in relation to form?” “No, sir.” “Do you consider that the label ‘realized one’ applies apart from form?” “No, sir.” “Do you consider that the label ‘realized one’ applies in relation to feeling?” … “… apart from feeling?” … “… in relation to perception?” … “… apart from perception?” … “… in relation to choices?” … “… apart from choices?” … “… in relation to consciousness?” … “… apart from consciousness?” “No, sir.”

“What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?” “No, sir.”

“What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?” “No, sir.”

“In that case, Anurādha, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare: ‘Reverends, when a Realized One is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists’?” “No, sir.”

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

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Vakkali was staying in a potter’s shed, and he was sick, suffering, gravely ill. Then he addressed his carers, “Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the mendicant Vakkali is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please go to the mendicant Vakkali out of sympathy.’” “Yes, reverend,” those monks replied. They did as he asked. The Buddha consented with silence.

Then the Buddha robed up and, taking his bowl and robes, went to Venerable Vakkali. Venerable Vakkali saw the Buddha coming off in the distance and stirred in his cot. But the Buddha said to him, “It’s all right, Vakkali, don’t get up. There are some seats spread out, I will sit there.” He sat down on the seat spread out and said to Vakkali, “I hope you’re keeping well, Vakkali; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.” “I hope you don’t have any remorse or regret?” “Indeed, sir, I have no little remorse and regret.” “I hope you have no reason to blame yourself when it comes to ethical conduct?” “No sir, I have no reason to blame myself when it comes to ethical conduct.” “In that case, Vakkali, why do you have remorse and regret?” “For a long time I’ve wanted to go and see the Buddha, but I was physically too weak.”

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

What do you think, Vakkali? Is form permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” … “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

And then, after giving Venerable Vakkali this advice, the Buddha rose from his seat and went to the Vulture’s Peak Mountain. Then Venerable Vakkali addressed his carers, “Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili. For how on earth could one such as I imagine dying in an inhabited area!” “Yes, reverend,” replied those mendicants, and did as he asked. Meanwhile, the Buddha spent the rest of that night and day on Vulture’s Peak Mountain. Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him, “Sir, the mendicant Vakkali is intent on liberation!” And another deity said to him, “He’ll definitely be well freed!” This is what those deities said. Then they bowed and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants: “Come, mendicants, go to the mendicant Vakkali and tell him:

‘Vakkali, hear the word of the Buddha and two deities. Late last night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him, “Sir, the mendicant Vakkali is intent on liberation!” The other deity said to him, “He’ll definitely be well freed!” And the Buddha said, “Do not fear, Vakkali, do not fear! Your death will not be a bad one; your passing will not be a bad one.”’” “Yes, sir,” those monks replied. They went to Vakkali and said to him: “Vakkali, hear the word of the Buddha and two deities.”

Then Vakkali addressed his carers, “Please, reverends, help me off my cot. For how on earth could one such as I presume to listen to the Buddha’s instructions sitting on a high seat?” “Yes, reverend,” replied those mendicants, and helped him off his cot. They repeated what the Buddha had said. Vakkali said, “Well then, reverends, in my name bow with your head to the Buddha’s feet. Say to him: ‘Sir, the mendicant Vakkali is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Form is impermanent. I have no doubt of that. I’m certain that what is impermanent is suffering. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable. Feeling is impermanent … Perception is impermanent … Choices are impermanent … Consciousness is impermanent. I have no doubt of that. I’m certain that what is impermanent is suffering. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’” “Yes, reverend,” those monks replied, and left. And then, not long after those mendicants had left, Venerable Vakkali committed suicide.

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

Then the Buddha said to the mendicants, “Come, mendicants, let’s go to the Black Rock on the slopes of Isigili, where Vakkali, the gentleman, committed suicide.” “Yes, sir,” they replied. Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Vakkali off in the distance on his cot, lying with aggregates cast off.

Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between. The Buddha said to the mendicants, “Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?” “Yes, sir.” “That’s Māra the Wicked searching for Vakkali’s consciousness, wondering: ‘Where is Vakkali’s consciousness established?’ But since his consciousness is not established, Vakkali is quenched.”

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill. Then he addressed his carers: “Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the mendicant Assaji is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please go to the mendicant Assaji out of sympathy.’” “Yes, reverend,” those monks replied. They did as he asked. The Buddha consented with silence.

Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji. Venerable Assaji saw the Buddha coming off in the distance, and stirred in his cot. But the Buddha said to him, “It’s all right, Assaji, don’t get up. There are some seats spread out, I will sit there.” He sat down on the seat spread out and said, “I hope you’re keeping well, Assaji; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

“Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.” “I hope you don’t have any remorse or regret?” “Indeed, sir, I have no little remorse and regret.” “I hope you have no reason to blame yourself when it comes to ethical conduct?” “No sir, I have no reason to blame myself when it comes to ethical conduct.” “In that case, Assaji, why do you have remorse and regret?” “Sir, before my time of illness I meditated having completely stilled the physical process. But now I can’t get immersion. Since I can’t get immersion, I think: ‘May I not decline!’” “There are, Assaji, ascetics and brahmins for whom samādhi is the essence, equating immersion with the ascetic life. They think: ‘May we not decline!’

What do you think, Assaji? Is form permanent or impermanent?” “Impermanent, sir.” … “Is consciousness permanent or impermanent?” … “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’ If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’

Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed. In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’”

At one time several senior mendicants were staying near Kosambī in Ghosita’s monastery. Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill. In the late afternoon those senior mendicants came out of retreat and addressed Venerable Dāsaka, “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors hope you’re keeping well; they hope you’re all right. They hope your pain is fading, not growing; that its fading is evident, not its growing.’” “Yes, reverends,” replied Dāsaka. He went to Khemaka and said to him: “Reverend Khemaka, the seniors hope you’re keeping well; they hope you’re all right. They hope your pain is fading, not growing; that its fading is evident, not its growing.” “Reverend, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

Then Dāsaka went to those senior mendicants and told them what had happened. They said, “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. Do you regard anything among these five grasping aggregates as self or as belonging to self?’”

“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied: “These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self.”

Then Dāsaka went to those senior mendicants and told them what had happened. They said: “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self, then he is a perfected one, with defilements ended.’”

“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied: “These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”

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

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

“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied: “Enough, Reverend Dāsaka! What’s the point in running back and forth? Bring my staff, I’ll go to see the senior mendicants myself.”

Then Venerable Khemaka, leaning on a staff, went to those senior mendicants and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side. They said to him: “Reverend Khemaka, when you say ‘I am’, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say ‘I am’, what is it that you’re talking about?” “Reverends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.

It’s like the scent of a blue water lily, or a pink or white lotus. Would it be right to say that the scent belongs to the petals or the stalk or the pistil?” “No, reverend.” “Then, reverends, how should it be said?” “It would be right to say that the scent belongs to the flower.” “In the same way, reverends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.

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

Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer. The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water. Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. The launderer returns it to its owners, who store it in a fragrant casket. And that lingering scent would be eradicated. In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ As they do so, that lingering residue is eradicated.”

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

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

At one time several senior mendicants were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Channa came out of retreat. Taking a latchkey, he went from dwelling to dwelling, going up to the senior mendicants and saying, “May the venerable senior mendicants advise me and instruct me! May they give me a Dhamma talk so that I can see the teaching!”

When he said this, the senior mendicants said to Venerable Channa: “Reverend Channa, form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.”

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

Then Venerable Channa thought, “Venerable Ānanda is staying near Kosambī in Ghosita’s monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see the teaching. Since I have so much trust in Venerable Ānanda, why don’t I go to see him?” Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambī. He went to see Ānanda in Ghosita’s monastery, exchanged greetings with him, and told him what had happened. Then he said,

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

“I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and severed your hard-heartedness. Listen well, Channa. You are capable of understanding the teaching.” Then right away Channa was filled with lofty rapture and joy, “It seems I’m capable of understanding the teaching!”

“Reverend Channa, I heard and learned in the presence of the Buddha his advice to the mendicant Kaccānagotta: ‘Kaccāna, this world mostly relies on the duality of existence and non-existence. But for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur. This world is for the most part shackled by getting involved, grasping, and insisting. But if—for all that getting involved and grasping, mental fixation, and insistence and underlying tendency—they do not get attracted, grasp, and fixate on the thought, ‘my self’, they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of this is independent of others. This is how right view is defined. “All exists”: this is one extreme. “All does not exist”: this is the second extreme. Avoiding these two extremes, the Realized One teaches by the middle way: “Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. … That is how this entire mass of suffering ceases.”’”

“Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. And now that I’ve heard this teaching from Venerable Ānanda, I’ve comprehended the teaching.”

At Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?”

“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs.”

At Sāvatthī. Seated to one side, Rāhula said to the Buddha: “Sir, how does one know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed?”

“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. One truly sees any kind of feeling … perception … choices … One truly sees any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. That’s how to know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed.”

At Sāvatthī. “Suppose, mendicants, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d fall apart, and they’d come to ruin because of that. In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. But their form falls apart, and they come to ruin because of that. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But their consciousness falls apart, and they come to ruin because of that. What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, I do not dispute with the world; it is the world that disputes with me. When your speech is in line with the teaching you do not dispute with anyone in the world. What the astute deem as not existing, I too say does not exist. What the astute deem as existing, I too say exists.