Plain text of Linked Discourses 22 · 1. Nakula’s Father (1)
1. Nakula’s Father
Nakula’s Father
sn22.1:1 So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to him:
sn22.1:2 “Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell. I hardly ever get to see the esteemed mendicants. May the Buddha please advise me and instruct me. It will be for my lasting welfare and happiness.”
sn22.1:3 “That’s so true, householder! That’s so true, householder! For this body is ailing, swaddled in its shell. If anyone dragging around this body claimed to be healthy even for an hour, what is that but foolishness? So you should train like this: ‘Though my body is ailing, my mind will be healthy.’ That’s how you should train.”
sn22.1:4 And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him: “Householder, your faculties are so very clear, and your complexion is pure and bright. Did you get to hear a Dhamma talk in the Buddha’s presence today?”
sn22.1:5 “What else, sir, could it be? Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.” “But with what kind of ambrosial Dhamma talk did the Buddha anoint you?” So Nakula’s father told Sāriputta all that had happened, and said,
sn22.1:6 “That’s the ambrosial Dhamma talk with which I was anointed by the Buddha.”
sn22.1:7 “But didn’t you feel the need to ask the Buddha the further question: ‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?” “Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.”
sn22.1:8 “Well then, householder, listen and apply your mind well, I will speak.” “Yes, sir,” replied Nakula’s father. Sāriputta said this:
sn22.1:9 “And how is one ailing in body and ailing in mind? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen true persons, and are neither skilled nor trained in the qualities of a true person. They regard form as self, self as having form, form in self, or self in form. They’re obsessed with the thought: ‘I am form, form is mine!’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
sn22.1:10 They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re obsessed with the thought: ‘I am feeling, feeling is mine!’ But that feeling of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
sn22.1:11 They regard perception as self, self as having perception, perception in self, or self in perception. They’re obsessed with the thought: ‘I am perception, perception is mine!’ But that perception of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
sn22.1:12 They regard choices as self, self as having choices, choices in self, or self in choices. They’re obsessed with the thought: ‘I am choices, choices are mine!’ But those choices of theirs decay and perish, which gives rise to sorrow, lamentation, pain, sadness, and distress.
sn22.1:13 They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. That’s how one is ailing in body and ailing in mind.
sn22.1:14 And how is one ailing in body and healthy in mind? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They’re not obsessed with the thought: ‘I am form, form is mine!’ So when that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
sn22.1:15 They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’ So when that feeling of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
sn22.1:16 They don’t regard perception as self, self as having perception, perception in self, or self in perception. They’re not obsessed with the thought: ‘I am perception, perception is mine!’ So when that perception of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
sn22.1:17 They don’t regard choices as self, self as having choices, choices in self, or self in choices. They’re not obsessed with the thought: ‘I am choices, choices are mine!’ So when those choices of theirs decay and perish, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
sn22.1:18 They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’ So when that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. That’s how an individual is ailing in body and healthy in mind.”
sn22.1:19 That is what Venerable Sāriputta said. Satisfied, Nakula’s father approved what Sāriputta said.
1. Nakula’s Father
At Devadaha
sn22.2:1 So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha. Then several mendicants who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, we wish to go to a western land to take up residence there.”
sn22.2:2 “But mendicants, have you taken leave of Sāriputta?” “No, sir, we haven’t.” “You should take leave of Sāriputta. He’s astute, and supports his spiritual companions, the mendicants.” “Yes, sir,” they replied.
sn22.2:3 Now at that time Venerable Sāriputta was sitting not far from the Buddha in a clump of golden shower trees. And then those mendicants approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him, “Reverend Sāriputta, we wish to go to a western land to take up residence there. We have taken leave of the Teacher.”
sn22.2:4 “Reverends, there are those who question a mendicant who has gone abroad— astute aristocrats, brahmins, householders, and ascetics— for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, applied the mind, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuttal and criticism.”
sn22.2:5 “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.” “Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Sāriputta said this:
sn22.2:6 “Reverends, there are those who question a mendicant who has gone abroad— astute aristocrats, brahmins, householders, and ascetics— for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ When questioned like this, reverends, you should answer: ‘Reverend, our Teacher explained the removal of desire and lust.’
sn22.2:7 When you answer like this, such astute people may inquire further: ‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ When questioned like this, reverends, you should answer: ‘Our teacher explains the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
sn22.2:8 When you answer like this, such astute people may inquire further: ‘But what drawback has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
sn22.2:9 When you answer like this, such astute people may inquire further: ‘But what benefit has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
sn22.2:10 If those who acquired and kept unskillful qualities were to live happily in the present life, free of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities. But since those who acquire and keep unskillful qualities live unhappily in the present life, full of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.
sn22.2:11 If those who embraced and kept skillful qualities were to live unhappily in the present life, full of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities. But since those who embrace and keep skillful qualities live happily in the present life, free of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”
sn22.2:12 That is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.
1. Nakula’s Father
With Hāliddikāni
sn22.3:1 So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
sn22.3:2 ‘After leaving their bastion to migrate without abode, a sage doesn’t get close to anyone in town. Rid of sensual pleasures, not expecting, they wouldn’t get in arguments with people.’
sn22.3:3 How should we see the detailed meaning of the Buddha’s brief statement?”
sn22.3:4 “Householder, the form element is a bastion for consciousness. One whose consciousness is shackled by greed for the form element is called a migrant going from bastion to bastion. The feeling element is a bastion for consciousness. One whose consciousness is shackled to greed for the feeling element is called a migrant going from bastion to bastion. The perception element is a bastion for consciousness. One whose consciousness is shackled to greed for the perception element is called a migrant going from bastion to bastion. The choices element is a bastion for consciousness. One whose consciousness is shackled to greed for the choices element is called a migrant going from bastion to bastion. That’s how one is a migrant going from bastion to bastion.
sn22.3:5 And how is one a migrant with no bastion? The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no bastion. The Realized One has given up any desire, greed, relishing, and craving for the feeling element … the perception element … the choices element … the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no bastion. That’s how one is a migrant with no bastion.
sn22.3:6 And how is one a migrant going from abode to abode? Shackled to chasing the abodes that are the features of sights, one is called a migrant going from abode to abode. Shackled to chasing the abodes that are the features of sounds … smells … tastes … touches … thoughts, one is called a migrant going from abode to abode. That’s how one is a migrant going from abode to abode.
sn22.3:7 And how is one a migrant without abode? The Realized One has given up being shackled to chasing the abodes that are the features of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant without abode. The Realized One has given up being shackled to chasing the abodes that are the features of sounds … smells … tastes … touches … ideas. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant without abode. That’s how one is a migrant without abode.
sn22.3:8 And how does one get close to people in town? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting themselves involved in their business. That’s how one gets close to people in town.
sn22.3:9 And how does one not get close to people in town? It’s when a mendicant doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting themselves involved in their business. That’s how one doesn’t get close to people in town.
sn22.3:10 And how is one not rid of sensual pleasures? It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is not rid of sensual pleasures.
sn22.3:11 And how is one rid of sensual pleasures? It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is rid of sensual pleasures.
sn22.3:12 And how is one expecting? It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one is expecting.
sn22.3:13 And how is one not expecting? It’s when someone doesn’t think: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one is not expecting.
sn22.3:14 And how does one argue with people? It’s when someone takes part in this sort of discussion: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ That’s how one argues with people.
sn22.3:15 And how does one not argue with people? It’s when a mendicant doesn’t take part in this sort of discussion: ‘You don’t understand this teaching and training … get yourself out of this—if you can!’ That’s how one doesn’t argue with people.
sn22.3:16 So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
sn22.3:17 ‘After leaving their bastion to migrate without abode, a sage doesn’t get close to anyone in town. Rid of sensual pleasures, not expecting, they wouldn’t get in arguments with people.’”
1. Nakula’s Father
Hāliddikāni (2nd)
sn22.4:1 So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and asked him, “Sir, this was said by the Buddha in ‘The Questions of Sakka’: ‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among angels and humans.’
sn22.4:2 How should we see the detailed meaning of the Buddha’s brief statement?”
sn22.4:3 “Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
sn22.4:4 Consider any desire, greed, relishing, and craving for the feeling element … the perception element … the choices element … the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
sn22.4:5 So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Questions of Sakka’: ‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among angels and humans.’”
1. Nakula’s Father
Development of Immersion
sn22.5:1 So I have heard. At Sāvatthī. “Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? The origin and ending of form, feeling, perception, choices, and consciousness.
sn22.5:2 And what is the origin of form, feeling, perception, choices, and consciousness? It’s when a mendicant approves, welcomes, and keeps clinging.
sn22.5:3 What do they approve, welcome, and keep clinging to? They approve, welcome, and keep clinging to form. This gives rise to relishing. Relishing forms is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.
sn22.5:4 They approve, welcome, and keep clinging to feeling … perception … choices … consciousness. This gives rise to relishing. Relishing consciousness is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.
sn22.5:5 This is the origin of form, feeling, perception, choices, and consciousness.
sn22.5:6 And what is the ending of form, feeling, perception, choices, and consciousness?
sn22.5:7 It’s when a mendicant doesn’t approve, welcome, or keep clinging.
sn22.5:8 What don’t they approve, welcome, or keep clinging to? They don’t approve, welcome, or keep clinging to form. As a result, relishing of form ceases. When that relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.
sn22.5:9 They don’t approve, welcome, or keep clinging to feeling …
sn22.5:10 perception … choices …
sn22.5:11 consciousness. As a result, relishing of consciousness ceases. When that relishing ceases, grasping ceases. … That is how this entire mass of suffering ceases.
sn22.5:12 This is the ending of form, feeling, perception, choices, and consciousness.”
1. Nakula’s Father
Retreat
sn22.6:1 At Sāvatthī. “Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? The origin and disappearance of form, feeling, perception, choices, and consciousness. …” (Tell in full as in the previous discourse.)
1. Nakula’s Father
Anxiety Because of Grasping
sn22.7:1 At Sāvatthī. “Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:
sn22.7:2 “And how does grasping lead to anxiety? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, and consciousness latches on to the perishing of form. Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping.
sn22.7:3 They regard feeling as self …
sn22.7:4 They regard perception as self … They regard choices as self …
sn22.7:5 They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, and consciousness latches on to the perishing of consciousness. Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping. That’s how grasping leads to anxiety.
sn22.7:6 And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. When that form of theirs decays and perishes, consciousness doesn’t latch on to the perishing of form. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping.
sn22.7:7 They don’t regard feeling as self …
sn22.7:8 They don’t regard perception as self … They don’t regard choices as self …
sn22.7:9 They don’t regard consciousness as self … When that consciousness of theirs decays and perishes, consciousness doesn’t latch on to the perishing of consciousness. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping. That’s how not grasping leads to freedom from anxiety.”
1. Nakula’s Father
Anxiety Because of Grasping (2nd)
sn22.8:1 At Sāvatthī. “Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak. And how does grasping lead to anxiety? It’s when an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. That’s how grasping leads to anxiety.
sn22.8:2 And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’ When that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is not mine, I am not this, this is not my self.’ When that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. That’s how not grasping leads to freedom from anxiety.”
1. Nakula’s Father
Impermanence in the Three Times
sn22.9:1 At Sāvatthī. “Mendicants, form of the past and future is impermanent, let alone the present. Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form. Feeling … Perception … Choices … Consciousness of the past and future is impermanent, let alone the present. Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.”
1. Nakula’s Father
Suffering in the Three Times
sn22.10:1 At Sāvatthī. “Mendicants, form of the past and future is suffering, let alone the present. Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form. Feeling … Perception … Choices … Consciousness of the past and future is suffering, let alone the present. Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.”
1. Nakula’s Father
Not-Self in the Three Times
sn22.11:1 At Sāvatthī. “Mendicants, form of the past and future is not-self, let alone the present. Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form. Feeling … Perception … Choices … Consciousness of the past and future is not-self, let alone the present. Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for the disillusionment, dispassion, and cessation regarding present consciousness.”
2. Impermanence
Impermanence
sn22.12:1 So I have heard. At Sāvatthī. “Mendicants, form, feeling, perception, choices, and consciousness are impermanent. Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
2. Impermanence
Suffering
sn22.13:1 At Sāvatthī. “Mendicants, form, feeling, perception, choices, and consciousness are suffering. Seeing this … They understand: ‘… there is nothing further for this place.’”
2. Impermanence
Not-Self
sn22.14:1 At Sāvatthī. “Mendicants, form, feeling, perception, choices, and consciousness are not-self. Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”