At Sāvatthī. “Mendicants, form, feeling, perception, choices, and consciousness are suffering. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Perception is impermanent … Choices are impermanent … Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Seeing this … They understand: ‘… there is nothing further for this place.’” “Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be tru

“Mendicants, gods and humans like sights, they love them and enjoy them. When sights perish, fade away, and cease, the Realized One lives happily. …” But when sights perish, fade away, and cease, gods and humans live in suffering. … The Realized One has truly understood the origin, disappearance, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them.

At Sāvatthī. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Seeing this … They understand: ‘… there is nothing further for this place.’” “Mendicants, form is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Feeling is suffering … Perception is suffering … Choices are suffering … Conscious

Now at that time the householder Citta was sick, suffering, gravely ill. Then several deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees came together and said to Citta, “Householder, make a wish to become a wheel-turning monarch in the future!” When they said this, Citta said to them, ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’” “

“Mendicants, there are these three forms of suffering. What three? The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing. These are the three forms of suffering. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three forms of suffering.”

At Sāvatthī. Since consciousness is produced by what is suffering, how could it be happiness? Seeing this … They understand: ‘… there is nothing further for this place.’” “Mendicants, form is suffering. The cause and reason that gives rise to form is also suffering. Since form is produced by what is suffering, how could it be happiness? Feeling is suffering … Perception is suffering … Choices are suffering … Consciousness is suffering. The cause and reason that gives rise to consciousness is als

“Mendicants, the eye is suffering. Seeing this … They understand: ‘… there is nothing further for this place.’” The cause and reason that gives rise to the eye is also suffering. Since the eye is produced by what is suffering, how could it be happiness? The ear … nose … tongue … body … mind is suffering. The cause and reason that gives rise to the mind is also suffering. Since the mind is produced by what is suffering, how could it be happiness?

“Mendicants, sights are suffering. Since ideas are produced by what is suffering, how could they be happiness? Seeing this … They understand: ‘… there is nothing further for this place.’” The cause and reason that gives rise to sights is also suffering. Since sights are produced by what is suffering, how could they be happiness? Sounds … Smells … Tastes … Touches … Ideas are suffering. The cause and reason that gives rise to ideas is also suffering.

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Uttarakā. Then Pāṭaliya the chief went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard this: ‘The ascetic Gotama knows deceit.’ And you can see someone else, his arms tied tightly behind his back … everyone who steals experiences pain and sadness in this very life: are they right or wrong? … Is it appropriate to have confidence in them?” “No, sir.” ‘My friend, that man

At Sāvatthī. choices … consciousness, having dispassion for it and giving it up, you can end suffering.” “Mendicants, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can’t end suffering. Without directly knowing and completely understanding feeling … perception … choices … consciousness, without dispassion for it and giving it up, you can’t end suffering. By directly knowing and completely understanding form, having dispassion for it an

“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … And what is that practice that’s conducive to extinguishment? It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises dependent on eye contact is also impermanent. They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are impermanent. And they see that t

At Sāvatthī. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for

“Mendicants, this spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort. And how does a mendicant who lives with a resident pupil and a teaching master live in suffering and discomfort? When a mendicant sees a sight with the eye, bad, unskillful phenomena arise: memories a

At Sāvatthī. Then Vepacitti, lord of titans, asked the titans, ‘Good fellows, may I teach the Sambari sorcery to Sakka, lord of gods?’ ‘Do not, good fellow, teach the Sambari sorcery to Sakka!’ So Vepacitti addressed Sakka in verse: The Buddha said this: “Once upon a time, mendicants, Vepacitti, lord of titans, was sick, suffering, gravely ill. So Sakka went to see him to ask after his illness. Vepacitti saw Sakka coming off in the distance, and said to him, ‘Heal me, lord of gods!’ ‘Teach me, V

At Sāvatthī. If you don’t take pleasure in suffering, you’re free from suffering, I say. If you don’t take pleasure in feeling … perception … choices … consciousness, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, you’re free from suffering, I say.” “Mendicants, if you take pleasure in form, you take pleasure in suffering. If you take pleasure in suffering, you’re not free from suffering, I say. If you take pleasure in feeling … perception … choices … consciousnes

At Sāvatthī. choices … consciousness is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.” “Mendicants, the arising, continuation, and manifestation and regeneration of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, and manifestation and regeneration of feeling … perception … choices … consciousness is the arising of suffering, the continuation of diseases, and

“And what is the path that leads to the unconditioned? The five powers. …”

“And what is the path that leads to the unconditioned? The seven awakening factors. …”