sn22.57:15 The pleasure and happiness that arise from consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.

sn22.57:16 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; its gratification, drawback, and escape—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.

sn22.57:17 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; its gratification, drawback, and escape—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. That’s how a mendicant is skilled in seven cases.

sn22.57:18 And how does a mendicant examine in three ways? It’s when a mendicant examines by way of the elements, sense fields, and dependent origination. That’s how a mendicant examines in three ways. 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.”

6. Involvement

The Fully Awakened Buddha

sn22.58:1 At Sāvatthī. “Mendicants, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a mendicant freed by wisdom.

sn22.58:2 A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding feeling …

sn22.58:3 perception … choices … consciousness. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding consciousness. They’re called a mendicant freed by wisdom.

sn22.58:4 What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn22.58:5 “The Realized One, the perfected one, the fully awakened Buddha gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later. This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom.”

6. Involvement

The Characteristic of Not-Self

sn22.59:1 At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the group of five mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

sn22.59:2 “Mendicants, form is not-self. For if form were self, it wouldn’t lead to affliction. And you could compel form: ‘May my form be like this! May it not be like that!’ But because form is not-self, it leads to affliction. And you can’t compel form: ‘May my form be like this! May it not be like that!’

sn22.59:3 Feeling is not-self …

sn22.59:4 Perception is not-self … Choices are not-self …

sn22.59:5 Consciousness is not-self. For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness: ‘May my consciousness be like this! May it not be like that!’ But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness: ‘May my consciousness be like this! May it not be like that!’

sn22.59:6 What do you think, mendicants? 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 permanent or impermanent?” … “Is perception permanent or impermanent?” … “Are choices permanent or impermanent?” … “Is 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.”

sn22.59:7 “So 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.’

sn22.59:8 Any kind of feeling at all …

sn22.59:9 Any kind of perception at all … Any kind of choices at all …

sn22.59:10 You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

sn22.59:11 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.’”

sn22.59:12 That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.

6. Involvement

With Mahāli

sn22.60:1 So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Mahāli the Licchavi went up to the Buddha … and said to him:

sn22.60:2 “Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason.’ What does the Buddha say about this?”

sn22.60:3 “Mahāli, there is a cause and reason for the corruption of sentient beings. Sentient beings are corrupted with cause and reason. There is a cause and reason for the purification of sentient beings. Sentient beings are purified with cause and reason.”

sn22.60:4 “But sir, what is the cause and reason for the corruption of sentient beings? How are sentient beings corrupted with cause and reason?”

sn22.60:5 “Mahāli, if form were absolutely painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.

sn22.60:6 If feeling …

sn22.60:7 perception … choices …

sn22.60:8 consciousness were absolutely painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.”

sn22.60:9 “But sir, what is the cause and reason for the purification of sentient beings? How are sentient beings purified with cause and reason?” “Mahāli, if form was absolutely pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.

sn22.60:10 If feeling … perception … choices … consciousness was absolutely pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.”

6. Involvement

Burning

sn22.61:1 At Sāvatthī. “Mendicants, form, feeling, perception, choices, and consciousness are burning. 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.’”

6. Involvement

The Scope of Definition

sn22.62:1 At Sāvatthī. “Mendicants, there are these three scopes of definition, labeling, and description. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What three? When form has passed, ceased, and perished, its designation, label, and description is ‘was’. It’s not ‘is’ or ‘will be’.

sn22.62:2 When feeling …

sn22.62:3 perception … choices …

sn22.62:4 consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’. It’s not ‘is’ or ‘will be’.

sn22.62:5 When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’. It’s not ‘is’ or ‘was’.

sn22.62:6 When feeling …

sn22.62:7 perception … choices …

sn22.62:8 consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’. It’s not ‘is’ or ‘was’.

sn22.62:9 When form has been born, and has appeared, its designation, label, and description is ‘is’. It’s not ‘was’ or ‘will be’.

sn22.62:10 When feeling …

sn22.62:11 perception … choices …

sn22.62:12 consciousness has been born, and has appeared, its designation, label, and description is ‘is’. It’s not ‘was’ or ‘will be’.

sn22.62:13 These are the three scopes of definition, labeling, and description. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of definition should be criticized or rejected. Why is that? For fear of being blamed, attacked, provoked, and faulted.”

7. The Perfected Ones

When You Grasp

sn22.63:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “When you grasp, mendicant, you’re bound by Satan. Not grasping, you’re free from the Wicked One.” “Understood, Blessed One! Understood, Holy One!”

sn22.63:2 “But how do you see the detailed meaning of my brief statement?” “Sir, when you grasp form you’re bound by Satan. Not grasping, you’re free from the Wicked One. When you grasp feeling … perception … choices … consciousness, you’re bound by Satan. Not grasping, you’re free from the Wicked One. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

sn22.63:3 “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. When you grasp form you’re bound by Satan. Not grasping, you’re free from the Wicked One. When you grasp feeling … perception … choices … consciousness, you’re bound by Satan. Not grasping, you’re free from the Wicked One. This is how to see the detailed meaning of what I said in brief.”

sn22.63:4 And then that mendicant 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, before leaving. Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “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.” And that mendicant became one of the perfected.

7. The Perfected Ones

Conceiving

sn22.64:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “When you conceive, mendicant, you’re bound by Satan. Not conceiving, you’re free from the Wicked One.” “Understood, Blessed One! Understood, Holy One!”

sn22.64:2 “But how do you see the detailed meaning of my brief statement?” “Sir, when you conceive form you’re bound by Satan. Not conceiving, you’re free from the Wicked One. When you conceive feeling … perception … choices … consciousness, you’re bound by Satan. Not conceiving, you’re free from the Wicked One. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

sn22.64:3 “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. When you conceive form you’re bound by Satan. Not conceiving, you’re free from the Wicked One. When you conceive feeling … perception … choices … consciousness, you’re bound by Satan. Not conceiving, you’re free from the Wicked One. This is how to see the detailed meaning of what I said in brief.” … And that mendicant became one of the perfected.

7. The Perfected Ones

When You Take Pleasure

sn22.65:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “When you take pleasure, mendicant, you’re bound by Satan. Not taking pleasure, you’re free from the Wicked One.” “Understood, Blessed One! Understood, Holy One!”

sn22.65:2 “But how do you see the detailed meaning of my brief statement?” “Sir, when you take pleasure in form you’re bound by Satan. Not taking pleasure, you’re free from the Wicked One. When you take pleasure in feeling … perception … choices … consciousness you’re bound by Satan. Not taking pleasure, you’re free from the Wicked One. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

sn22.65:3 “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. When you take pleasure in form you’re bound by Satan. Not taking pleasure, you’re free from the Wicked One. When you take pleasure in feeling … perception … choices … consciousness you’re bound by Satan. Not taking pleasure, you’re free from the Wicked One. This is how to see the detailed meaning of what I said in brief.” … And that mendicant became one of the perfected.

7. The Perfected Ones

Impermanence

sn22.66:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Mendicant, give up desire for whatever’s impermanent.” “Understood, Blessed One! Understood, Holy One!”

sn22.66:2 “But how do you see the detailed meaning of my brief statement?” “Sir, form is impermanent; I should give up desire for it. Feeling … Perception … Choices … Consciousness is impermanent; I should give up desire for it. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

sn22.66:3 “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. Form is impermanent; you should give up desire for it. Feeling … Perception … Choices … Consciousness is impermanent; you should give up desire for it. This is how to see the detailed meaning of what I said in brief.” … And that mendicant became one of the perfected.

7. The Perfected Ones

Suffering

sn22.67:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Mendicant, give up desire for whatever’s suffering.” “Understood, Blessed One! Understood, Holy One!”

sn22.67:2 “But how do you see the detailed meaning of my brief statement?” “Sir, form is suffering; I should give up desire for it. Feeling … Perception … Choices … Consciousness is suffering; I should give up desire for it. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

sn22.67:3 “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. Form is suffering; you should give up desire for it. Feeling … Perception … Choices … Consciousness is suffering; you should give up desire for it. This is how to see the detailed meaning of what I said in brief.” … And that mendicant became one of the perfected.

7. The Perfected Ones

Not-Self

sn22.68:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Mendicant, give up desire for what is not-self.” “Understood, Blessed One! Understood, Holy One!”

sn22.68:2 “But how do you see the detailed meaning of my brief statement?” “Sir, form is not-self; I should give up desire for it. Feeling … Perception … Choices … Consciousness is not-self; I should give up desire for it. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

sn22.68:3 “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. Form is not-self; you should give up desire for it. Feeling … Perception … Choices … Consciousness is not-self; you should give up desire for it. This is how to see the detailed meaning of what I said in brief.” … And that mendicant became one of the perfected.

7. The Perfected Ones

Not Belonging to Self

sn22.69:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Mendicant, give up desire for whatever doesn’t belong to self.” “Understood, Blessed One! Understood, Holy One!”

sn22.69:2 “But how do you see the detailed meaning of my brief statement?” “Sir, form doesn’t belong to self; I should give up desire for it. Feeling … Perception … Choices … Consciousness doesn’t belong to self; I should give up desire for it. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

sn22.69:3 “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. Form doesn’t belong to self; you should give up desire for it. Feeling … Perception … Choices … Consciousness doesn’t belong to self; you should give up desire for it. This is how to see the detailed meaning of what I said in brief.” … And that mendicant became one of the perfected.

7. The Perfected Ones

Definitely Arousing

sn22.70:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Mendicant, give up desire for whatever is shaped by arousal.” “Understood, Blessed One! Understood, Holy One!”

sn22.70:2 “But how do you see the detailed meaning of my brief statement?” “Sir, form is shaped by arousal; I should give up desire for it. Feeling … Perception … Choices … Consciousness is shaped by arousal; I should give up desire for it. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

sn22.70:3 “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. Form is shaped by arousal; you should give up desire for it. Feeling … Perception … Choices … Consciousness is shaped by arousal; you should give up desire for it. This is how to see the detailed meaning of what I said in brief.” … And that mendicant became one of the perfected.

7. The Perfected Ones

With Rādha

sn22.71:1 At Sāvatthī. Then Venerable Rādha went up to the Buddha … and asked him, “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?” “Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs.” … And Venerable Rādha became one of the perfected.

7. The Perfected Ones

With Surādha

sn22.72:1 At Sāvatthī. Then Venerable Surādha said to the Buddha: “Sir, how does one know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed?” “Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One is freed by not grasping having truly seen any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed.” … And Venerable Surādha became one of the perfected.

8. Bitable

Gratification

sn22.73:1 At Sāvatthī. “Mendicants, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. A learned noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

8. Bitable

Origin

sn22.74:1 At Sāvatthī. “Mendicants, an unlearned ordinary person doesn’t truly understand the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. A learned noble disciple does truly understand the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

8. Bitable

Origin (2nd)

sn22.75:1 At Sāvatthī. “Mendicants, a learned noble disciple truly understands the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

8. Bitable

The Perfected Ones

sn22.76:1 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 … 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.’

sn22.76:2 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.’ As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”

sn22.76:3 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn22.76:4 “Oh! How happy are the perfected ones! Craving is not found in them, the conceit ‘I am’ is cut off, and the net of delusion is shattered.

sn22.76:5 They’ve attained imperturbability, their minds are unclouded, nothing in the world clings to them, manifesting holiness, undefiled.

sn22.76:6 Completely understanding the five aggregates, their domain is the seven good qualities. Those true persons are praiseworthy, the Buddha’s bosom sons.

sn22.76:7 Endowed with the seven gems, and trained in the three trainings, the great heroes live on, with fear and dread given up.

sn22.76:8 Endowed with ten factors, those giants are immersed in samādhi. They are the best in the world, craving is not found in them.

sn22.76:9 The adept’s knowledge has arisen: ‘This bag of bones is my last.’ They are independent of others in the core of the spiritual path.

sn22.76:10 They do not waver due to the discriminations, they’re freed from bondage. They’ve reached the level of the tamed, in the world, they’re the winners.

sn22.76:11 Above, below, all round, relishing is not found in them. They roar their lion’s roar: ‘The awakened are supreme in the world!’”

8. Bitable

The Perfected Ones (2nd)

sn22.77:1 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.’

sn22.77:2 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.’ As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”

8. Bitable

The Lion

sn22.78:1 At Sāvatthī. “Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. And whatever animals hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That’s how powerful is the lion, king of beasts, over animals, how illustrious and mighty.

sn22.78:2 In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of angels and humans, awakened, blessed—he teaches the Dhamma: ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ Now, there are angels who are long-lived, beautiful, and very happy, lasting long in their heavenly abodes. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re transient, though we thought we were eternal! It turns out that we’re impermanent, not lasting, transient, and included within substantial reality.’ That’s how powerful is the Realized One in the world with its angels, how illustrious and mighty.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say: