sn22.44:2 And what is the practice that leads to the cessation of substantial reality? 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 don’t regard feeling as self … They don’t regard perception as self … They don’t regard choices as self … They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. This is called the practice that leads to the cessation of substantial reality. And that’s why it’s called a way of regarding things that leads to the cessation of suffering.”

5. Be Your Own Island

Impermanence

sn22.45:1 At Sāvatthī. “Mendicants, form 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 truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping. Feeling is impermanent … Perception … Choices … 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 truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping. If a mendicant’s mind is dispassionate toward the form element, the feeling element, the perception element, the choices element, and the consciousness element, it’s freed from defilements by not grasping. Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished. 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.’”

5. Be Your Own Island

Impermanence (2nd)

sn22.46:1 At Sāvatthī. “Mendicants, form 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.’ Feeling is impermanent … 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.’

sn22.46:2 Seeing truly with right understanding like this, they have no theories about the first beginning. Not having theories about the first beginning, they have no theories about the final end. Not having theories about the final end, they don’t obstinately stick to them. Not misapprehending, the mind becomes dispassionate toward form, feeling, perception, choices, and consciousness; it’s freed from defilements by not grasping. Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished. 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.’”

5. Be Your Own Island

Ways of Regarding

sn22.47:1 At Sāvatthī. “Mendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them. What five? 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. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

sn22.47:2 So they’re not rid of this way of regarding things, and the conceit ‘I am’. As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived— the eye, ear, nose, tongue, and body. The mind, ideas, and the element of ignorance are all present. Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will not be percipient’, ‘I will be neither percipient nor non-percipient’.

sn22.47:3 The five faculties stay right where they are. But a learned noble disciple gives up ignorance about them and gives rise to knowledge. With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient’.”

5. Be Your Own Island

Aggregates

sn22.48:1 At Sāvatthī. “Mendicants, I will teach you the five aggregates and the five grasping aggregates. Listen … And what are the five aggregates? Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. These are called the five aggregates.

sn22.48:2 And what are the five grasping aggregates? Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, which is accompanied by defilements and fuels grasping: this is called the grasping aggregate of form. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, which is accompanied by defilements and fuels grasping: this is called the grasping aggregate of consciousness. These are called the five grasping aggregates.”

5. Be Your Own Island

With Soṇa

sn22.49:1 So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then the householder Soṇa went up to the Buddha … The Buddha said to him:

sn22.49:2 “Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but a failure to see truly? Based on feeling … perception … choices … consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but a failure to see truly?

sn22.49:3 There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but seeing truly? Based on feeling … perception … choices … consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but seeing truly?

sn22.49:4 What do you think, Soṇa? Is form permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.”

sn22.49:5 “So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

sn22.49:6 You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

sn22.49:7 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.’”

5. Be Your Own Island

With Soṇa (2nd)

sn22.50:1 So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then the householder Soṇa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

sn22.50:2 “Soṇa, there are ascetics and brahmins who don’t understand form, its origin, its cessation, and the practice that leads to its cessation. They don’t understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

sn22.50:3 There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation. They do understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

5. Be Your Own Island

The End of Relishing

sn22.51:1 At Sāvatthī. “Mendicants, form really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed. Feeling … Perception … Choices … Consciousness really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.”

5. Be Your Own Island

The End of Relishing (2nd)

sn22.52:1 At Sāvatthī. “Mendicants, rationally apply the mind to form. Truly see the impermanence of form. When a mendicant does this, they grow disillusioned with form. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed. Rationally apply the mind to feeling … perception … choices … consciousness. Truly see the impermanence of consciousness. When a mendicant does this, they grow disillusioned with consciousness. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.”

6. Involvement

Involvement

sn22.53:1 At Sāvatthī. “Mendicants, if you get involved, you’re not free. If you’re not involved, you’re free. Should consciousness involved with form, supported by form, established on form continue to remain, with a sprinkling of relishing it would grow, increase, and mature. Or should consciousness involved with feeling remain … Or should consciousness involved with perception remain … Or should consciousness involved with choices, supported by choices, established on choices continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

sn22.53:2 Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

sn22.53:3 If a mendicant has given up greed for the form element, the support is cut off, and there is no establishment of consciousness. If a mendicant has given up greed for the feeling element … perception element … choices element … consciousness element, the support is cut off, and there is no establishment of consciousness. Since that consciousness does not become established and does not grow, not making choices, it is freed. Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished. 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.’”

6. Involvement

Seeds of Plants

sn22.54:1 At Sāvatthī. “Mendicants, there are five kinds of plants. What five? Plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds are the fifth. Suppose these five kinds of plants were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no earth or water. Then would these five kinds of plants reach growth, increase, and maturity?” “No, sir.” “Suppose these five kinds of plants were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is earth and water. Then would these five kinds of plants reach growth, increase, and maturity?” “Yes, sir.” “The four establishings of consciousness should be seen as like the earth element. Relishing and greed should be seen as like the water element. Consciousness with its fuel should be seen as like the five kinds of plants.

sn22.54:2 Should consciousness involved with form, supported by form, established on form continue to remain, with a sprinkling of relishing it would grow, increase, and mature. Or should consciousness involved with feeling remain … Or should consciousness involved with perception remain … Or should consciousness involved with choices, supported by choices, established on choices continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

sn22.54:3 Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

sn22.54:4 If a mendicant has given up greed for the form element, the support is cut off, and there is no establishment of consciousness. If a mendicant has given up greed for the feeling element … perception element … choices element … consciousness element, the support is cut off, and there is no establishment of consciousness. Since that consciousness does not become established and does not grow, not making choices, it is freed. Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Attachment to the world is ended … there is nothing further for this place.’”

6. Involvement

An Inspired Saying

sn22.55:1 At Sāvatthī. There the Buddha expressed this heartfelt sentiment: “‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ A mendicant who makes such a resolution can cut off the lower fetters.” When he said this, one of the mendicants said to the Buddha, “But sir, how can a mendicant who makes such a resolution cut off the lower fetters?”

sn22.55:2 “Mendicant, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen true persons, and are neither skilled nor trained in their teaching. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

sn22.55:3 They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

sn22.55:4 They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.

sn22.55:5 They don’t truly understand form—which is not-self—as not-self. They don’t truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.

sn22.55:6 They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned. They don’t truly understand that form will vanish. They don’t truly understand that feeling … perception … choices … consciousness will vanish.

sn22.55:7 But 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 … They don’t regard feeling … perception … choices … consciousness as self.

sn22.55:8 They truly understand form—which is impermanent—as impermanent. They truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent. They truly understand form … feeling … perception … choices … consciousness—which is suffering—as suffering. They truly understand form … feeling … perception … choices … consciousness—which is not-self—as not-self. They truly understand form … feeling … perception … choices … consciousness—which is conditioned—as conditioned. They truly understand that form will vanish. They truly understand that feeling … perception … choices … consciousness will vanish.

sn22.55:9 It’s because of the vanishing of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution— ‘It might not be, and it might not be mine. It will not be, and it will not be mine’— can cut off the lower fetters.” “Sir, you say that a mendicant who makes such a resolution can cut off the lower fetters.

sn22.55:10 But how are they to know and see in order to end the defilements without delay?” “Mendicant, an unlearned ordinary person worries about things that aren’t a worry. For an unlearned ordinary person worries: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

sn22.55:11 A learned noble disciple doesn’t worry about things that aren’t a worry. For a learned noble disciple doesn’t worry: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ Should consciousness involved with form, supported by form, established on form continue to remain, with a sprinkling of relishing it would grow, increase, and mature. Or should consciousness involved with feeling remain … Or should consciousness involved with perception remain … Or should consciousness involved with choices, supported by choices, established on choices continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

sn22.55:12 Suppose, mendicant, you were to say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

sn22.55:13 If a mendicant has given up greed for the form element, the support is cut off, and there is no establishment of consciousness. If a mendicant has given up greed for the feeling element … perception element … choices element … consciousness element, the support is cut off, and there is no establishment of consciousness. Since that consciousness does not become established and does not grow, not making choices, it is freed. Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Attachment to the world is ended … there is nothing further for this place.’ The ending of the defilements without delay is for one who knows and sees this.”

6. Involvement

Rounds of the Grasping Aggregates

sn22.56:1 At Sāvatthī. “Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. As long as I didn’t truly understand these five grasping aggregates in four rounds, I didn’t announce my supreme perfect awakening in this world with its angels, devils, and archangels, this population with its ascetics and brahmins, its angels and humans. But when I did truly understand these five grasping aggregates in four rounds, I announced my supreme perfect awakening in this world with its angels, devils, and archangels, this population with its ascetics and brahmins, its angels and humans.

sn22.56:2 And how are there four rounds? I directly knew form, its origin, its cessation, and the practice that leads to its cessation. I directly knew feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

sn22.56:3 And what is form? The four principal states, and form derived from the four principal states. This is called form. Form originates from fuel. When fuel ceases, form ceases. The practice that leads to the cessation of form is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn22.56:4 Whatever ascetics and brahmins have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a footing in this teaching and training.

sn22.56:5 Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no return to bondage to be found.

sn22.56:6 And what is feeling? There are these six classes of feeling: feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path …

sn22.56:9 And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path …

sn22.56:10 And what are choices? There are these six classes of intention: intention regarding sights, sounds, smells, tastes, touches, and ideas. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path …

sn22.56:13 And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn22.56:14 Whatever ascetics and brahmins have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a footing in this teaching and training.

sn22.56:15 Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no return to bondage to be found.”

6. Involvement

Seven Cases

sn22.57:1 At Sāvatthī. “Mendicants, in this teaching and training a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person. And how is a mendicant skilled in seven cases? It’s when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation. They understand form’s gratification, drawback, and escape. They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. They understand consciousness’s gratification, drawback, and escape.

sn22.57:2 And what is form? The four principal states, and form derived from the four principal states. This is called form. Form originates from fuel. When fuel ceases, form ceases. The practice that leads to the cessation of form is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn22.57:3 The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape.

sn22.57:4 Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a footing in this teaching and training.

sn22.57:5 Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no return to bondage to be found.

sn22.57:6 And what is feeling? There are these six classes of feeling: feeling born of eye contact … feeling born of mind contact. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn22.57:7 The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape. …

sn22.57:10 And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path …

sn22.57:11 And what are choices? There are these six classes of intention: intention regarding sights … intention regarding ideas. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path …

sn22.57:14 And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.