Thus have I heard. The Exalted One was once staying near Savatthi at Jeta Grove, in A.nathapi.n.dika's Park. Now a certain deity, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, he spake thus to the Exalted One:

"How did you, dear sir, cross the flood?"1 [The Exalted One:]

"Without tarrying, friend, and without hurrying did I cross the flood."2

"But how did you, dear sir, without tarrying, without hurrying, cross the flood?"

"When I friend, tarried, then verily I sank;3 when I, friend, hurried, then verily I was swept away. And so, friend, untarrying, unhurrying, did I cross the flood."

Lo! Now what length of time since I beheld
A saint with all his passions quelled
One who, neither tarrying not yet hurrying.
Has got past the world's viscosity — Craving.

Thus spoke the deity, and the Teacher approved. And then the deity, noting that approval, saluted the Lord, and having circumambulated him by the right, vanished there and then.

— SN 1.1

Near Saavatthi. Now a certain deity, when the night was far spent, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing he spake thus to the Exalted One:

"Do you, dear sir, know for them that live, deliverance, freedom, detachment?"7

"I do know, O friend, for them that live deliverance, freedom, detachment."

"In what manner and how, dear sir, do you know for them that live deliverance, freedom, detachment?"

When delight and existence are exhausted
When perception and consciousness are both destroyed
When feelings cease and are appeased — thus, O friend,
Do I know for them that live
Deliverance, freedom, detachment.

The Exalted One was once staying near Saavatthi, at the Jeta Grove in Anaathapi.n.dika's Park. And a great number of the Satullapa company of deities, when the night was far spent, came into the presence of the Exalted One and so standing, one of the deities uttered this verse before the Exalted One:

No permanent pleasures of sense are there among human-beings
Here are charming things enmeshed in which a man dallies
And thus from realms of death doth never come to that
Wherefrom there is no coming back again.
Desire-born misery, desire-born pain
Desire disciplined is misery quelled.

When misery is quelled, pain too is quelled.
They are not the sense-pleasures — those beautiful things in the world
Lustful intention is man's sense-pleasure
They endure as before those beautiful things in the world
But the will thereto, 'tis, that the wise discipline.

Let one put wrath away and conceit abandon
And get well beyond the fetters all
That one, by name-and-form untrammelled
And possessionless — no pains befall.

He cast off reckoning, no conceit assumed
Craving he cut off in this name-and-form
That bond-free one — from blemish and longing free
Him no gods nor men, in their search could ken
Searching here and beyond — in heavens and in all abodes.

If him they find not thus released [thus said the reverend Mogharaajaa],
Gods and men, here or beyond
Him best of men that brings weal for men
They that revere him — are they worthy of praise?

Yea, they become praiseworthy also, [O monk, Mogharaajaa; said the Exalted One],
They that revere him thus released
Yea, if knowing the Norm they give up all doubt
They too become bond-liberated, O monk!

...near Saavatthi in the Jeta Grove...

Now Daamali, son of the gods, when the night was far spent... came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing he spake thus to the Exalted One:

Endeavor must herein be made
By that saint who knows no fatigue
That by abandoning sense-desires
He may not hanker for existence.

There is naught left to do, O Daamali,
For the saint — so said the Exalted one.
The saint is one whose task is done
So long as he no footing finds
A creature swept by river-currents
Toils with all his limbs
But finding a footing, when on dry ground he stands
He toils no more: passed over, sooth, is he.
A parable this, Daamali. Even so
The saint whose cankers are extinct,
Ripe in wisdom, given to Jhaana,
On reaching the end of birth and death
He toils no more: passed over sooth is he.

Thus I have heard: The Exalted One was once staying at Saaketa, in the A~njana Grove, in the deer Park. Now Kakudha, son of the gods, when the night was far spent came into the presence of the Exalted One and stood at one side. So standing Kakudha, the son of gods, spake thus to the Exalted One:

"Do you rejoice, recluse?"

"On getting what, friend?"

"Then do you grieve recluse?"

"What is lost friend?"

"Well, then, recluse, you neither rejoice nor grieve?"

"That is so, friend."23

How now, O monk! You are not depressed
And yet you seem to have no joy?
How now! are you, seated, so lovely there
Not overwhelmed by discontent?

Yea, I, O fairy, am no wise depressed,
And yet no joy arises in me;
Nor yet, though I am seated lonely here,
Am I overwhelmed by discontent.

Joy is verily for him who is sad
Sadness is verily for the joyous one. 
But as for the monk — know this, O friend
He is neither joyful nor is he sad.

Long time it is since I beheld,
As now, a saint with his passions quelled.
This monk who, being neither glad nor yet sad,
Has got past the viscosity in the world.

...at Saavatthi... standing at one side, Rohitassa, son of the gods, spoke thus to the Exalted One:

"Where, lord, one does not get born, nor grow old, nor die, nor pass away, nor get reborn, is one able, lord by walking, to come to know that end of the world, or to see it, or to get there?"

"Where, friend, one does not get born, nor grow old, nor die, nor pass away, nor get reborn, that end of the world, I say, you are not able by walking, to come to know, or to see, or to arrive at."

"Wonderful is it, lord. Marvelous it is, lord, how well it is said by the Exalted One: 'Where, friend, one does not get born... or to arrive at.'

"In times past, lord, I was a seer, Rohitassa by name, son of Bhoja, gifted so, that I could fly through the air. And so swift, lord, was my speed that I could fly just as quickly as a master of archery, well-trained, expert, proficient, a past master in his art, armed with a strong bow could, without difficulty, send a light shaft far past the area covered by a palm-tree's shadow. And so great, lord, was my stride that I could step from the eastern to the western sea.

"In me, lord, arose such a wish as this: 'I will arrive at the end of the world by walking.' And though such, lord, was my speed, and such my stride, and though, with a life-span of a century, living for hundred years I walked continuously for a hundred years, save the while I spent in eating, drinking, chewing or tasting, or in answering calls of nature, save the while I gave way to sleep or fatigue,25 yet I died on the way without reaching the end of the world. Wonderful is it, lord, marvelous is it, lord, how well it is said by the Exalted One: 'Where, friend, one does not get born... or to arrive at.'"

"But neither do I say, friend, that without having reached the end of the world there could be an ending of ill. It is in this very fathom-long physical frame with its perceptions and mind, that, I declare, lies the world, and the arising of the world, and the cessation of the world, and the path leading to the cessation of the world."26

Ne'er may world's end be reached by walking
No release is there from ill, till that end is reached,
Therefore that wise one, the knower of the world
Is the one who has reached the end of the world.
Consummate in him is the holy life.
Knowing the world's end that sage serene
Yearns not for this world nor for the other.

At Saavatthi... On one occasion, the Exalted One was instructing, enlightening, inspiring and gladdening the monks by a sermon relating to Nibbaana. And the monks, with their whole minds applied, attentive and intent, were listening to the Dhamma.

Then it occurred to Maara, the evil one: "This recluse Gotama is instructing, enlightening, inspiring and gladdening the monks by a sermon relating to Nibbana. What if I were now to approach the recluse Gotama in order to blindfold him?"28 So Maara, the evil one, assuming the guise of a plowman, bearing a mighty plow on his shoulder, and holding an ox-goad in his hand, his hair disheveled, his raiment hempen, his feet spattered with mud, drew near to the Exalted One and said:

"Have you seen my oxen, O recluse?"

"But what have you, evil one, to do with oxen?"

"Mine only, recluse, is the eye; mine are the visible forms; mine is the sphere of consciousness of the eye's contact. Where, recluse, will you go to escape from me? Mine, only, recluse, is the ear... the nose... the tongue... the body... the mind; mine are the mental objects; mine is the sphere of consciousness of mental contact. Where, recluse, will you go to escape from me?"29

"Thine only evil one, is the eye; thine are the visible forms; and thine is the sphere of consciousness of the eye's contact. But where, O evil one, eye is not, visible forms are not, the sphere of consciousness of the eye's contact is not, there O evil one, is no access for you. Thine only, O evil one, is the ear... the nose... the tongue... the body... the mind... But where, O evil one, mind is not, mental objects are not, the sphere of consciousness of mental contact is not, there, O evil one, is no access for you.30

Things of which they say: "This is mine!"
And those folk who say: "This is mine!"
If you mind those things and them
You will not, O recluse, escape from me.

That of which they speak, that's not for me
The folk who speak so: one of them I am not.
Thus should you know, O evil one,
You will not see even the way I go.

Then Maara, the evil one, thought: The Exalted One knows me! The Blessed One knows me! And sad and sorrowful he vanished there and then.

— SN 4.19

...at Saavatthi... Sister Selaa, dressed herself in the forenoon and taking bowl and robe, entered Savatthi for alms. And when she had gone about Saavatthi for it, and had returned after the meal, she seated herself at the foot of a certain tree for noon-day rest. The Maara, the evil one, desirous of arousing fear, trepidation and horripilation in her, desirous of making her lose her concentration, went up to her and addressed her in verse:

By whom was this image wrought?
And where can its maker be?
Where has this image arisen?
And where does it come to cease?

Now, it occurred to Sister Selaa: "Who now is this, human or non-human, that utters this verse?" And then it occurred to her: "Surely it is Maara, the evil one who utters this verse, desirous of arousing in me fear, trepidation and horripilation, desirous of making me lose my concentration." Then the Sister Selaa, knowing it was Mara, the evil one, replied him with verses:

Neither self-wrought is this image
Nor yet other-wrought is this misery
By reason of a cause it came to be
By breaking up the cause it ceases to be.

Even as in the case of a certain seed
Which, when sown on the field, doth feed —
On the taste of the earth and moisture
And by these twain doth grow — even so
All these, the aggregates, the elements and the six-spheres

By reason of a cause have come to be
By breaking up the cause they cease to be.

Then Maara, the evil one, thought: "Sister Selaa knows me," and sad and sorrowful, he vanished there and then.

— SN 5.9

The Exalted One was once dwelling near Gayaa, on the Stone Couch, at the haunt of the Yakkha35 Suciloma.

Now at that time Khara ("Shaggy"), the yakkha and Suciloma ("Needle-hair"), the yakkha, were passing by, not far from the Exalted One. And Khara said to Suciloma: "That's a recluse."

"No, that's not a recluse, that's a mere shaveling; but let me first ascertain whether he is a recluse or a mere shaveling."

Then Suciloma came up to the Exalted One and bent his body up against him. And the Exalted One bent his body away. Then Suciloma said: "Do you fear me, recluse?"

"It is not that I fear you, friend, but contact with you is an evil thing."

"Recluse, I will ask you a question. If you do not answer me, I will either derange your mind, or split your heart, or I will take you by the feet and throw you over the Ganges."

"I see no one, friend, in the whole world, with its gods, Maras and Brahmas; with its progeny of recluses and Brahmans, gods and men; who is able to derange my mind, or split my heart, or take me by the feet and throw me over the Ganges. Nevertheless, friend, ask whatever question you like."

Lust and hate —whence caused are they?
Whence spring dislike, delight and terror?
Whence arising do thoughts disperse
Like children that leave their mother's lap?

'Tis hence that lust and hate are caused
Hence spring dislike, delight and terror
Arising hence do thoughts disperse,
Like children that leave their mother's lap.

Moisture-born and self-begotten
Like the banyan's trunk-born runners
They cleave to divers things of sense
Like the Maluva creeper entwining the forest.

And they that know wherefrom it rises
They dispel it — listen! O Yakkha
They cross this flood so hard to cross
Never crossed by them — re-becoming no more.

Thus have I heard, The Exalted One was once staying near Saavatthi, at Jeta Grove, in Anaathapi.n.dika's Park:

"There are these four nutriments, monks for the maintenance of beings that have come to birth or for the assistance of them that seek to become. Which are the four? Material food, coarse or fine, secondly contact thirdly volition, fourthly consciousness. These four are nutriments, for maintenance of beings that have come to birth or for the assistance of them that seek to become."

When this had been said, the venerable Moliya Phagguna said to the Exalted One:

"Who now is it, lord, who feeds on the consciousness nutriment?"

"Not a fit question," said the Exalted One. "I am not saying (someone) feeds on. If I were saying so, to that the question would be a fit one. But I am not saying so. And I not saying so, if anyone were to ask me, 'Of what now, lord, is consciousness the nutriment?' this were a fit question. And the fit answer to it is: 'The consciousness nutriment is condition for renewed becoming, of rebirth in the future.38 When that is come to pass, the sixfold sense-sphere contact comes to be.'"

"Who now, lord, exercises contact?"

"Not a fit question," said the Exalted One. "I am not saying (someone) exercises contact. If I were saying so, the question would be a fit one. But I am not saying so. And I not saying so, if anyone were to ask thus: 'Conditioned, now, by what, lord, is contact?' this were a fit question. And the fit answer there would be: 'Conditioned by the sixfold sense-sphere, is contact, conditioned by contact is feeling.'"

"Who now, lord, is it who feels?"

"Not a fit question" said the Exalted One. "I am not saying (someone) feels. If I were saying so, the question would be a fit one. But I am not saying so. And I not saying so, if anyone were to ask thus: 'Conditioned now by what, lord, is feeling?' this were a fit question. And the fit answer there would be: 'Conditioned by contact is feeling, conditioned by feeling is craving.'"

"Who now, lord, is it who craves?"

"Not a fit question" said the Exalted One. "I am not saying (someone) craves. If I were saying so, the question would be a fit one. But I am not saying so. And I not saying so, if anyone were to ask thus: 'Conditioned now by what, lord, is craving?' this were a fit question. And the fit answer there would be: 'Conditioned by feeling is craving, conditioned by craving is grasping.'"

"Who now, lord, is it who grasps?"

"Not a fit question" said the Exalted One. "I am not saying (someone) grasps. If I were saying so, the question would be a fit one. But I am not saying so. And I not saying so, if anyone were to ask thus: 'Conditioned now by what, lord, is grasping?' this were a fit question. And the fit answer there would be: 'Conditioned by craving is grasping. Conditioned by grasping is becoming. Conditioned by becoming, birth; and conditioned by birth, decay-and-death, grief, lamenting, suffering, unhappiness, despair come to pass. Such is the uprising of this entire mass of ill.'

"But from the utter fading away and cessation of the sixfold sphere of sense-contact,39 Phagguna, comes cessation of contact, cessation of feeling, from cessation of feeling cessation of craving, from cessation of craving cessation of grasping, from cessation of grasping cessation of becoming, from cessation of becoming cessation of birth cessation of decay-and-death, of grief, lamenting, suffering, unhappiness, despair. Such is the cessation of of this entire mass of ill."

— SN 12.12

...at Saavatthi...

(i) Now the venerable Bhuumija, arising at eventide from solitary meditation, came into the presence of the venerable Saariputta, and exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. And so seated the venerable Bhuumija spoke thus to the venerable Saariputta.

"There are, friend Saariputta, certain recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought by oneself. There are, friend Saariputta, certain other recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought by another. There are, friend Saariputta, yet other recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought by oneself as well as by another. And there are, friend Saariputta, still other recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought neither by oneself nor by another but they have arisen by chance.

"Herein, friend Saariputta, of what view is the Exalted One? What has he declared? And how, if we were answering, should we be repeating his views correctly without misrepresenting him, and be explaining in accordance with he Dhamma so that no blame, with justification, can come upon us?"

"The Exalted One has said, friend, that happiness and ill have arisen through a cause. And because of what? Because of contact.40 Thus speaking, one will be repeating the views of the Exalted One correctly, without misrepresenting him and one will be explaining in accordance with the Dhamma, and no blame, with justification, can come upon him.

"Therein, friend, those recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought by oneself — even that they do because of contact. Whatever recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought by another — even that they do because of contact. Whatever recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought by oneself as well as by another — even that they do because of contact. And whatever recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought neither by oneself nor by another but have arisen by chance — even that they do because of contact.

"Therein, friend, recluses and brahman believers in kamma, who declare that happiness and ill have been wrought by oneself — that they will experience without contact is verily an impossibility... And whatever recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought either by oneself nor by another but have arisen by chance — that they will experience without contact is verily an impossibility."

(ii) The venerable Aananda was listening to this conversation between the venerable Saariputta and the venerable Bhuumija. Then the venerable Aananda went into the presence of the Exalted One, saluted him and sat on one side. Thus seated, the venerable Ananda, so far as the venerable Saariputta had conversed with the venerable Bhuumija told all to the Exalted One.

"Well said! Well said! Aananda. Well might Saariputta explain as he has done. Indeed, Aananda, I have said that happiness and ill have arisen through a cause. And because of what? Because of contact. Thus speaking, one will be repeating my views correctly without misrepresenting me, and be explaining in accordance with the Dhamma, and no blame, with justification, can come upon him.

"Therein, Aananda, those recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought by oneself — even that they do because of contact... [as above].

"Therein, Aananda, those recluses and brahmans, believers in kamma, who declare that happiness and ill have been wrought by oneself — that they will experience without contact is verily an impossibility... [as above].

"When body is there, Aananda, due to bodily-intention there arises internally pleasure and pain. When speech is there, Aananda, due to verbal-intention there arises internally pleasure and pain. When mind is there, Aananda, due to mental-intention there arises internally, pleasure and pain. 41

"Conditioned by ignorance, Aananda, either one by oneself concocts a bodily formation, owing to which there arises for him that internal pleasure and pain; or others concoct for him that bodily formation owing to which there arises for him that internal pleasure and pain.42 And, Aananda, either he deliberately concocts that bodily formation or he does it unwittingly.

"Either, one by oneself, Aananda, concocts that verbal-formation, owing to which there arises for him that internal pleasure and pain; or others concoct it for him. And, Aananda, either he deliberately concocts it or he does it unwittingly.43

"Either one by oneself, Aananda, concocts that mental-formation, owing to which there arises for him that internal pleasure and pain; or others concoct it for him. And, Aananda, either he deliberately concocts that bodily formation or he does it unwittingly.

"These items, Aananda, are affected with ignorance. But from the utter fading away and cessation of ignorance, Aananda, that body is not, whence arises for him that internal pleasure and pain. That speech is not, whence arises for him that internal pleasure and pain. That speech is not, whence arises for him that internal pleasure and pain. That mind is not, whence arises for him that internal pleasure and pain. That field is not, that ground is not, that sphere is not, that occasion is not, conditioned by which there arises for him internal pleasure and pain."44

— SN 12.25 (i-ii)

Thus have I heard. The Exalted One was once staying in the territory of the Bhaggas, at Crocodile-haunt in Bhesakala Grove in the Deer Park. Then the householder Nakulapitaa came to the Exalted One, saluted him and sat down at one side.

Seated at one side, the householder Nakulapitaa said thus to the Exalted One: "Lord I am a decrepit old-man, aged, far gone in years. I have reached the last stage of my life. I am sick in body and always ailing. It is rarely that I get the opportunity to see the Exalted One and those monks whose very sight is edifying. Let the Exalted One admonish and instruct me, so that it will conduce to my weal and happiness for a long time to come."

"True it is, true it is householder, that your body is sickly, soiled and cumbered. For, householder, who would claim even a moment's health, carrying this body about, except through sheer foolishness? Wherefore, householder, thus you should train yourself: "Though my body is sick, my mind shall not be sick." Thus, householder, must you train yourself."

Then Nakulapitaa, the householder, rejoiced in and appreciated the words of the Exalted one, and rising from his seat he saluted the lord circumambulated him by the right, and then approached the venerable Saariputta. Having approached and saluted him, he sat down at one side. And the Venerable Saariputta said thus to the householder Nakulapitaa who was seated at one side: "Clear are your faculties, householder; pure and clean is the complexion of your face. Have you had the opportunity today to listen to a talk of Dhamma from the very presence of the Exalted One?"

"How could it be otherwise, venerable sir? I have just been sprinkled with the nectar of a talk of Dhamma by the Exalted One."

"And in what way, householder, were you sprinkled with the nectar of a talk of Dhamma by the Exalted One?"

"Well Venerable Sir, I went to the Exalted One, saluted him and sat down at one side. As I sat thus, Venerable Sir, I said to the Exalted One: 'Lord, I am a decrepit old-man, aged, far gone in years. I have reached the last stage of my life. I am sick in body and always ailing. It is rarely that I get the opportunity to see the Exalted One and those monks whose very sight is edifying. Let the Exalted One admonish and instruct me, so that it will conduce to my weal and happiness for a long time to come.'

"When I spoke thus, Venerable Sir, the Exalted One said to me: 'True it is, true it is, householder that your body is sickly, soiled and cumbered. For, householder, who would claim even a moment's health, carrying this body about, except through sheer foolishness? Wherefore, householder, thus you should train yourself: "Though my body is sick, my mind shall not be sick.' Thus, householder, must you train yourself."'

"Thus it was, Venerable Sir, that I have been sprinkled with the nectar of a talk of Dhamma by the Exalted One."

"But did it not occur to you, householder to question the Exalted One further? Thus: 'Pray, how far, Lord, is body sick and mind is sick too? And how far is body sick and mind not sick?'"

"I would travel far indeed, Venerable Sir, to learn the meaning of this saying from the presence of the Venerable Saariputta. It is good if the Venerable Saariputta should think it fit to expound to me the meaning of this saying."

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

"Even so, Venerable Sir," said householder Nakulapitaa in response to the Venerable Saariputta.

TheVenerable Saariputta thus spake: "And how is body sick, householder, and mind sick too?

"Herein, householder, the untaught average person, taking no account of the noble ones, unskilled in the doctrine of the noble ones, untrained in the doctrine of the noble ones, taking no account of the good men, unskilled in the doctrine of the good men, regards form as self, or self as having form, or form as being in self or self as being in form. 'I am form' says he; 'form is mine'; and is obsessed with that idea. Even as he is so obsessed, that form changes, becomes otherwise, and owing to the change and transformation of form, there arise in him sorrow, lamentation, pain, grief and despair.

"He regards feeling as self, or self as having feeling, or feeling as being in self, or self as being in feeling. 'I am the feeling' says he; 'feeling is mine'; and is obsessed with that idea. Even as he is so obsessed, that feeling changes, becomes otherwise, and owing to the change and transformation of feeling, there arise in him sorrow, lamentation, pain, grief and despair.

"He regards perception as self, or self as having perception, or perception as being in self, or self as being in perception. 'I am perception' says he; 'perception is mine'; and is obsessed with that idea. Even as he is so obsessed those formations change, become otherwise, and owing to the change and transformation of formations, there arise in him sorrow, lamentation, pain, grief and despair.

"He regards formations as self, or self as having formations, or formations as being in self, or self as being in formations. 'I am the formations' says he; 'formations are mine'; and is obsessed with that idea. Even as he is so obsessed those formations changes, become otherwise, and owing to the change and transformation of formations, there arise in him sorrow, lamentation, pain, grief and despair.

"He regards consciousness as self, or self as having consciousness, or consciousness as being in self, or self as being in consciousness. 'I am consciousness' says he; 'consciousness is mine'; and is obsessed with that idea. Even as he is so obsessed that consciousness changes, becomes otherwise, and owing to the change and transformation of consciousness, there arise in him sorrow, lamentation, pain, grief and despair.45

"That, householder, is how body is sick and mind is sick too.

"And, householder, how is body sick, but mind not sick?

"Herein, householder, the well-taught noble disciple, who discerns the noble ones, who is skilled in the doctrine of the noble ones, well-trained in the doctrine of the noble ones, who discerns the good men, who is skilled in the doctrine of the good men, well trained in the doctrine of the good men, regards not form as self, nor self as having form, nor form as being in self, nor self as being in form. He says not 'I am form'; he says not 'form is mine'; nor is he obsessed with that idea. That form of him who is not so obsessed, changes, becomes otherwise, but owing to the change and transformation of form there do not arise in him sorrow, lamentation, pain, grief and despair.

"He regards not feeling as self, nor self as having feeling, nor feeling as being in self, nor self as being in feeling. He says not 'I am the feeling; feeling is mine'; nor is he obsessed with that idea. That feeling of him who is not so obsessed, changes, becomes otherwise, but owing to the change and transformation of feeling there do not arise in him, sorrow, lamentation, pain, grief and despair.

"He regards not perception as self, nor self as having perception, nor perception as being in self, nor self as being in perception. He says not 'I am perception; perception is mine'; nor is he obsessed with that idea. That perception of him who is not so obsessed, changes, becomes otherwise, but owing to the change and transformation of perception there do not arise in him, sorrow, lamentation, pain, grief and despair.

"He regards not formations as self, nor self as having formations, nor formations as being in self, nor self as being in formations. He says not 'I am the formations; formations are mine'; nor is he obsessed with that idea. Those formations of him who is not so obsessed, changes, becomes otherwise, but owing to the change and transformation of formations there do not arise in him, sorrow, lamentation, pain, grief and despair.

"He regards not consciousness as self, nor self as having consciousness, nor consciousness as being in self, nor self as being in consciousness. He says not 'I am consciousness; consciousness is mine'; nor is he obsessed with that idea. That consciousness of him who is not so obsessed, changes, becomes otherwise, but owing to the change and transformation of consciousness there do not arise in him, sorrow, lamentation, pain, grief and despair. Thus householder, body is sick but mind is not sick."

Thus spake the Venerable Saariputta, and the householder Nakulapitaa rejoiced in the words of the Venerable Saariputta.

— SN 22.1

...at Saavatthi... Then the Exalted One said:

"The one who approaches is not released; the one who does not approach is released.

"Approaching45a form, monks, consciousness, in persisting, it would persist. With form as its support, with form as its foothold, sprinkled over with delight,46 it may come by growth, increase, abundance. Approaching feeling... Approaching perception... Approaching formations, monks, consciousness in persisting, would persist. With formations as its support, with formations as its foothold, sprinkled over with delight, it may come by growth, increase, abundance.47

"Were a man, monks, to declare thus: 'Apart from form, apart from feeling, apart from perception, apart from formations, I will show forth the coming or the going or the decease or the rebirth or the growth or the increase or the abundance of consciousness' — to do that were impossible.48

"If lust for the form-mode, monks, is abandoned by a monk, by that abandonment of lust the support is cut off and there is no establishment of consciousness. If lust for the feeling-mode... If lust for the perception-mode... If lust for the formations-mode... If lust for the consciousness-mode, monks, is abandoned in a monk, by the abandonment the support is cut off and there is no establishment of consciousness.49

"That unestablished consciousness, not growing and not concocting,50 is freed: due to its freedom, it is steady: by its steadiness, it is contented: owing to its contentment, he is not troubled. Being untroubled, of himself he is perfectly tranquilized, and he knows: "Exhausted is birth, lived is the holy life, done is the task, there is nothing beyond this for (a designation of) the conditions of this existence."51

— SN 22.53

At Saavatthi... Then the Exalted One said:

"A monk who is skilled in the seven points, monks, who is an investigator in three ways, is called 'accomplished' 52 in this Norm and Discipline, one who has reached mastership, superman.

"And how, monks, is a monk skilled in the seven points?

"Herein, monks, a monk fully understands form, the arising of form, the ceasing of form, and the path leading to the ceasing of form. He fully understands the satisfaction there is in form, the misery that is in form, the escape from form.

"He fully understands feeling...

"He fully understands perception...

"He fully understands formations...

"He fully understands consciousness, the arising of consciousness, the ceasing of consciousness, and the path leading to the ceasing of consciousness. He fully understands the satisfaction there is in consciousness, the misery that is in consciousness, the escape from consciousness.

"And what, monks, is form? It is the four great elements, and that form which is dependent on the four great elements. From the arising of nutriment comes the arising of form: from the ceasing of nutriment is the ceasing of form: and the path leading to the ceasing of form is this Noble Eightfold Path, to wit: Right Views, Right Thoughts, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.

"That pleasure, that happiness, which arises because of form, that is the satisfaction that is in form. In so far as form is impermanent, is fraught with suffering and is liable to change, that is the misery that is in form. That restraint, of desire and lust, that putting away of desire and lust which are in form, that is the escape from form.

"Whatsoever recluses and brahmans, monks, by thus fully understanding form, its arising, its ceasing and the path leading to its ceasing, by thus fully understanding the satisfaction that is in form, the misery that is in form, and escape from form, are treading towards the disgust for, the detachment from and the cessation of, form, they are rightly treading. They that are rightly treading, are firm grounded in this Norm and Discipline.

"And whatever recluses or brahmans, monks, by thus fully understanding form, its arising, its ceasing, and the path leading to its ceasing, by thus fully understanding the satisfaction, the misery and the escape from form, are liberated without grasping, due to their disgust for, detachment from and cessation of form — they are truly liberated. They that are truly liberated, are 'accomplished,' and to them that are 'accomplished' there is no whirling round for purposes of designation.53

"And what, monks, is feeling?

"Monks, there are these six classes of feeling, to wit: feeling that is born of contact with eye, feeling that is born of contact with ear... nose... tongue... body... mind. This, monks, is called feeling. From the arising of contact comes the arising of feeling; from the ceasing of contact is the ceasing of feeling; and the path leading to the ceasing of feeling is this Noble Eightfold Path, to wit: Right Views... Right Concentration.

"That pleasure, that happiness, which arises because of feeling — that is the satisfaction that is in feeling. In so far as feeling is impermanent, fraught with suffering, and liable to change, this is the misery that is in feeling. That restraint of desire and lust, that putting away of desire and lust which are in feeling, that is the escape from feeling.

"Now whatsoever recluses or brahmans, monks, by thus fully understanding feeling, its arising, its ceasing, and the path leading to its ceasing; by thus fully understanding the satisfaction, the misery, that is in feeling and the escape from feeling, are treading towards the disgust for, the detachment from and the cessation of, feeling, they are rightly treading. They that are rightly treading, are firm grounded in this Norm and Discipline.

"And whatsoever recluses and brahmans, monks, by thus fully understanding feeling... are liberated without grasping, due to their disgust for, detachment from, and cessation of, feeling — they are truly liberated. They that are truly liberated, are 'accomplished,' and for them that are 'accomplished,' there is no whirling round for purposes of designation.

"And what, monks, is perception?

"Monks, there are these six classes of perception, perception of form, perception of sound, of smell, taste, tangibles and ideas; that, monks, is called perception. From the arising of contact, comes the arising of perception; from the ceasing of contact, is the ceasing of perception; and the path leading to the ceasing of perception is this Noble Eightfold Path, to wit: Right Views... Right Concentration... [as above]... there is no whirling round for purposes of designation.

"And what, monks, are the formations?

"Monks, there are these six classes of intentions. The intention of forms, the intention of sounds, of smells, of tastes, of tangibles and of ideas. These, monks, are called formations. From the arising of contact, comes the arising of formations; from the ceasing of contact, is the ceasing of formations; and the path leading to the ceasing of formations is this Noble Eightfold Path, to wit: Right views... Right Concentration... [as above]... there is no whirling round for purposes of designation.

"And what, monks, is consciousness?

"Monks, there are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. From the arising of 'name-and-form' comes the arising of consciousness; from the ceasing of name-and-form, is the ceasing of consciousness; and the path leading to the ceasing of consciousness is this Noble Eightfold Path, to wit: Right Views... Right Concentration.

"That pleasure, that happiness which arises because of consciousness — that is the satisfaction which is in consciousness. In so far as consciousness is impermanent, fraught with suffering, and liable to change, this is the misery that is in consciousness. That restraint of desire and lust, that putting away of desire and lust which are in consciousness, that is the escape from consciousness.

"Now whatsoever recluses or brahmans, monks, by thus fully understanding consciousness, its arising, its ceasing, and the path leading to its ceasing; by thus fully understanding the satisfaction, the misery, that is in consciousness and the escape from consciousness, are treading towards the disgust for, the detachment from and the cessation of consciousness, they are rightly treading. They that are rightly treading, are firm grounded in this Norm and Discipline.

"And whatsoever recluses and brahmans, monks, by thus fully understanding consciousness, its arising, its ceasing, and the path leading to its ceasing, by thus fully understanding the satisfaction, the misery and the escape from consciousness are liberated without grasping, due to their disgust for, detachment from, and cessation of consciousness — they are truly liberated. They that are truly liberated, are 'accomplished,' and to them that are 'accomplished,' there is no whirling round for purposes of designation.

"In this way, monks, is a monk skilled in the seven points.

"And how, monks, is a monk an investigator of the three ways?

"As to that, monks, a monk investigates things by way of the elements,54 by way of sense-spheres,55 by way of Dependent Arising56.

"That is how, monks, a monk becomes an investigator of the three ways.

"A monk who is skilled in the seven points, monks, who is an investigator of the three ways — he is called 'accomplished' in this Norm and Discipline, one who has reached mastership, superman."

— SN 22.57

Once the Exalted One was staying near Saavatthi in East Park at the palace of Migaara's mother, with a great gathering of monks.

Now, on that occasion — it was the Uposatha day of the fifteenth on the night when the moon was full — the Exalted One was seated in the open air surrounded by the community of monks.

Then a certain monk rose from his seat, and arranging his robe on one shoulder, bowed before the Exalted One with folded hands and thus addressed the Exalted One: "Lord, I would fain question the Exalted One on a certain point, if the Exalted One would grant me an answer to the question."

"Then sit in your own seat, monk, and ask what you like."

"Even so lord," replied that monk to the Exalted One, and having sat down in his own seat, thus addressed the Exalted One: "Are these the five aggregates of grasping, lord, to wit: the form-aggregate of grasping, the feeling-aggregate of grasping, the perception-aggregate of grasping, the perception-aggregate of grasping, the formations-aggregate of grasping and the consciousness-aggregate of grasping?"

"That is so, monk. Those are the five aggregates of grasping, as you say."

"It is well, lord," said that monk rejoicing in and appreciating the words of the Exalted One, and put another question: "But these five aggregates of grasping, lord, in what are they rooted?"

"These five aggregates of grasping, monk, have their root in desire."

"It is well, lord," said that monk... and put another question: "Lord, are just these five aggregates of grasping the whole of grasping or is there any grasping apart from these five aggregates of grasping?"

"No indeed, monk, these five aggregates of grasping are not the whole of grasping, and yet there is no grasping apart from those five aggregates of grasping. But it is the desire and lust in these five aggregates of grasping that is the grasping therein.57

"It is well, lord," said that monk... and put another question:

"Might there be, lord, a variety of desire and lust in the five aggregates of grasping?"

"There might be, monk," replied the Exalted One. "Herein, monks, one thinks thus: 'May I be of such a form in the future. May I be of such a feeling in the future. May I be of such a perception in the future. May I be of such a formation in the future.' In this way, monk, there might be a variety of desire and lust in the five aggregates of grasping."

"It is well, lord," said that monk... and put another question:

"Pray, lord, how far does the definition of the term 'aggregate' go, in the case of the aggregates?"

"Any kind of form, whatever, whether past, future or present, in oneself or external, gross or subtle, inferior or superior, far or near — this is called the aggregate of form.

"Any kind of feeling...

"Any kind of perception...

"Any kind of formations...

"Any kind of consciousness, whatever, whether past, future or present, in oneself or external, gross or subtle, inferior or superior, far or near — this is called the aggregate of consciousness.

"Thus far, monk, does the definition of 'aggregate' go, in the case of aggregates."58

"It is well, lord," said that monk... and put another question:

"What, lord, is the reason, what is the condition, for designating the form-aggregate? What is the reason, what is the condition, for designating the feeling-aggregate? What is the reason, what is the condition for designating the formations-aggregate? What is the reason, what is the condition, for designating the consciousness aggregate?"

"The four great elements,59 monk, are the reason, the four great elements are the condition for designating the form-aggregate. Contact is the reason, contact is the condition for designating the feeling-aggregate. Contact is the reason, contact is the condition for designating the perception-aggregate. Contact is the reason, contact is the condition for designating the formations-aggregate. Name-and-form is the reason, name-and-form is the condition, for designating the consciousness-aggregate."

"It is well, lord," said that monk... and put another question:

"Pray, lord, how does there come to be the personality-view?"

"Herein, monk, the untaught average person, taking no account of the noble ones, unskilled in the doctrine of the noble ones, untrained in the doctrine of the noble ones, taking no account of the good men, unskilled in the doctrine of the good men, untrained in the doctrine of the good men, regards form as self or self as having form, or form as being in self, or self as being in form (and so with feeling, perception, the formations and consciousness)... he regards consciousness as self, on self as having consciousness, or consciousness as being in self, or self as being in consciousness. That is how, monk, there comes to be the personality-view."

"It is well, lord," said that monk... and he put another question:

"But, lord, how does there not come to be the personality-view?"

"Herein, monk, the well-taught noble disciple who discerns the noble ones, who is skilled in the doctrine of the noble ones, well-trained in the doctrine of the noble ones, who discerns the good men, who is skilled in the doctrine of the good men, well-trained in the doctrine of the good men, does not regard form as self,... does not regard consciousness as self, or self as having consciousness, or consciousness as being in self, or self as being in consciousness. That is how, monk, there does not come to be the personality-view."

"It is well, lord," said that monk... and put another question:

"Pray, lord, what is the satisfaction, what is the misery, and what is the escape in the case of form? What is the satisfaction, what is the misery, what is the escape, in the case of feeling? What is the satisfaction, what is the misery, what is the escape, in the case of perception? What is the satisfaction, what is the misery, what is the escape in the case of formations? What is the satisfaction, what is the misery, what is the escape in the case of consciousness?"

"The pleasure and happiness, monk, that arises in dependence on form — this is the satisfaction in the case of form. Form is impermanent, painful and subject to change — this is the misery in the case of form. The restraint of desire and lust, the abandonment of desire and lust, for form — this is the escape in the case of form.

"The pleasure and happiness, monk, that arises in dependence on feeling... in dependence on perception... in dependence on formations... in dependence on consciousness... this is the escape in the case of consciousness."

"It is well, lord," said that monk... and put another question.

"How, lord, should one know, how should one see, so that in this body with its consciousness and in all external signs, there be no idea of 'I' or 'mine,' no latent conceits therein?"

"Any kind of form, monk, whatever, whether past, future or present, in oneself or external, gross or subtle, inferior or superior, far or near, he sees all of it with right understanding, thus: 'This is not mine; this am not I; this is not my self.

"Any kind of feeling...

"Any kind of perception...

"Any kind of formations...

"Any kind of consciousness whatever... '...this is not my self.'

"It is when one knows thus, monk, and sees thus, that there come to be in him no idea of 'I' or 'mine' and no latent conceits, in this body with its consciousness and in all external signs."

At that moment there arose in a certain monk this train of thought:

"So, it seems, form is not self, feeling is not self, perception is not self, formations are not self, consciousness is not self. Then what self will the actions done by the not self touch?"

Then the Exalted One knew with his mind the thought in that monk's mind, and he addresses the monks thus:

"It is possible, monks, that some foolish man, unknowing and ignorant, with his mind dominated by craving, might fancy that he could by-pass the Master's teaching thus: 'So, it seems, form is not self... Then what self will the actions done by the not-self touch?' But, monks, you have been trained by me by the counter-question method60 on certain occasions, in regard to certain teachings. Now, what do you think, monks? Is form permanent or impermanent?"

"Impermanent, lord."

"That which is impermanent, is it painful or pleasant?"

"Painful, lord."

"That which is impermanent, painful and subject to change, is it fit to be regarded thus: 'This is mine, this am I, this is my self?"

"Surely not, lord."

"What do you think, monks? Is feeling permanent... perception... formations... consciousness...?"

"Surely not, lord."

"Therefore, monks, any kind of form, whatever, whether past, future or present, in oneself or external, gross or subtle, inferior or superior, far or near, all form should be seen as it is with right understanding, thus: 'This is not mine, this am not I, this is not my self.' Any kind of feeling... perception... formations... consciousness... '...not my self.

"Thus seeing, the well-taught noble disciple becomes dispassionate towards form, becomes dispassionate towards feeling, becomes dispassionate towards perception, becomes dispassionate towards formations, becomes dispassionate towards consciousness. Being dispassionate he lusts not for it; not lusting, he is liberated; when he is liberated, there comes the knowledge: 'liberated.' And he understands: 'Exhausted is birth, lived is the holy life, done is the task, there is nothing beyond this for (a designation of) the conditions of this existence.'"

— SN 22.82

Once the Venerable Saariputta and the Venerable Upasena were staying near Raajagaha in Cool Grove, at Snakeshood Grotto.

Now at that time a snake had fallen on the venerable Upasena's body. Then the venerable Upasena addressed the monks, saying: "Come hither, friends, lift this body of mine on to a couch and take it outside before it be scattered here, just like a handful of chaff."61

At these words the venerable Saariputta said to the venerable Upasena: "We see no change in the venerable Upasena's body, no change for the worse in his faculties. Yet the venerable Upasena says: 'Come hither friends,... just like a handful of chaff.'"62

"Indeed, friend Saariputta, it is to him who thinks: 'I am the eye, the eye is mine'; or 'I am the ear, the ear is mine'; or 'I am the nose, the nose is mine'; or 'I am the tongue, the tongue is mine'; or 'I am the body, the body is mine'; or 'I am the mind, the mind is mine'; that there would be any change in the body, any change for the worse in the faculties. But as for me, friend, I do not think: 'I am the eye, the eye is mine... or 'I am the mind, the mind is mine.' How then, friend Saariputta, could there be for me any change in the body, any change for the worse in the faculties?"

"So then, it seems the venerable Upasena has long since eradicated the latent conceits of 'I' and 'mine.' Hence it is that it occurs not thus to the venerable Upasena: 'I am the eye, the eye is mine...63 or 'I am the mind, the mind is mine.'"

Then those monks put the venerable Upasena's body on a couch and bore it outside.

And the venerable Upasena's body there and then was scattered just like a handful of chaff.

— SN 35.69

"Owing to a dyad, monks, consciousness comes into being. And how, monks, does consciousness come into being owing to a dyad?

"Owing to the eye and forms arises eye-consciousness. The eye is impermanent, changing, 'becoming-otherwise.' Forms are impermanent, changing, 'becoming-otherwise.' Thus this dyad is fleeting and transient; impermanent, changing and 'becoming-otherwise.' That cause, that condition, that gives rise to eye-consciousness — that also is impermanent, changing, becoming-otherwise.' And how, monks, could eye consciousness, having arisen dependent on an impermanent condition, become permanent? Now the coming-together, the falling together, the meeting-together, of these three things: this, monk, is called 'eye-contact.' Eye-contact, too, is impermanent, changing, 'becoming-otherwise.' And how, monks, could eye-contact, having arisen dependent on an impermanent condition, become permanent? Contacted, monks, one feels. Contacted, one intends. Contacted, one perceives. Thus these states also are fleeting and transient; impermanent, changing, 'becoming-otherwise.'

"Owing to the ear and sounds arises ear-consciousness. The ear is impermanent...

"Owing to the nose and scents arises nose-consciousness. The nose is impermanent...

"Owing to the tongue and savors arises tongue-consciousness...The tongue is impermanent.

"Owing to the body and tangibles arises body-consciousness. The body is impermanent...

"Owing to the mind and ideas arises mind-consciousness. The mind is impermanent...contacted, monks, one feels. Contacted, one intends. Contacted, one perceives. Thus these states also are fleeting and transient; impermanent, changing, 'becoming-otherwise.'

"Thus, monks, consciousness comes into being owing to a dyad."64

— SN 35.93

"Gods and men, monks, delight in forms, they are excited by forms. Owing to the change, the fading away and the cessation of forms, woefully, monks, dwell gods and men. They delight in sounds, scents, savors, tangibles and ideas, and are excited by them... Owing to the change, the fading away and the cessation of ideas, woefully, monks, do gods and men dwell.

"But the Tathaagatha, monks, the Arahant, the Fully-Awakened One, having understood, as they really are, the arising, the passing away, the satisfaction, the misery and the escape from forms; he delights not in forms, is not attached to forms, is not excited by forms. By the change, the fading away, and the cessation of forms, blissfully, monks, dwells the Tathaagata.

So also of sounds, and the rest... blissfully, monks, dwells the Tathaagata."

Thus spake the Exalted One. So saying, the Well-farer, the Teacher, added this further:66

Forms, sounds, smells, savors, touches, ideas,
All that's deemed desirable, charming and pleasant,
Of which they claim: "It is" — and as far as their claim extends,
The world with its gods, holds all these as bliss,
And wherein they cease:
"That's the pain in them" — say they
As bliss the Ariyans saw, the curb on the self-hood bias
In contrast with the whole world is this vision of theirs.

What others spoke of in terms of bliss,
That — as woe the saints declared,
What others spoke of in terms of woe,
That — as bliss the saints have known.
Behold a Norm that's hard to comprehend
Baffled herein are the ignorant ones.

Murk it is to those enveloped, as darkness unto the discerning.
But to the Good, wide ope' it is, as light is unto those discerning.
So near! And yet they know not — Fools, unskilled in the Norm!

By those who are given to lust for becoming
By those who are swept by the current of Becoming
By those who have slipped into Mara's realm
Not easily comprehended is this Norm.

Who but the noble ones deserve — To 'waken fully unto that state,
By knowing which, being influx-free
Tranquil Nibbaana they attain.

Gods and men, monks, delight in forms... woefully, monks do gods and men live.
But the Tathaagata, monks... blissfully, monks, dwells the Tathaagata.

23. Isidatta

24. Bhadragaka