sn22.89:3 “Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied: “These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self.”

sn22.89:4 Then Dāsaka went to those senior mendicants and told them what had happened. They said: “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self, then he is a perfected one, with defilements ended.’”

sn22.89:5 “Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied: “These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”

sn22.89:6 Then Dāsaka went to those senior mendicants and told them what had happened. They said:

sn22.89:7 “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors ask, when you say “I am”, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say “I am”, what is it that you’re talking about?”

sn22.89:8 “Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied: “Enough, Reverend Dāsaka! What’s the point in running back and forth? Bring my staff, I’ll go to see the senior mendicants myself.”

sn22.89:9 Then Venerable Khemaka, leaning on a staff, went to those senior mendicants and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side. They said to him: “Reverend Khemaka, when you say ‘I am’, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say ‘I am’, what is it that you’re talking about?” “Reverends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.

sn22.89:10 It’s like the scent of a blue water lily, or a pink or white lotus. Would it be right to say that the scent belongs to the petals or the stalk or the pistil?” “No, reverend.” “Then, reverends, how should it be said?” “It would be right to say that the scent belongs to the flower.” “In the same way, reverends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.

sn22.89:11 Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘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.’ As they do so, that lingering residue is eradicated.

sn22.89:12 Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer. The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water. Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. The launderer returns it to its owners, who store it in a fragrant casket. And that lingering scent would be eradicated. In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘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.’ As they do so, that lingering residue is eradicated.”

sn22.89:13 When he said this, the senior mendicants said to Venerable Khemaka, “We didn’t want to trouble Venerable Khemaka with our questions. But you’re capable of explaining, teaching, asserting, establishing, clarifying, analyzing, and revealing the Buddha’s instructions in detail. And that’s just what you’ve done.”

sn22.89:14 That is what Venerable Khemaka said. Satisfied, the senior mendicants approved what Khemaka said. And while this discourse was being spoken, the minds of sixty senior mendicants and of Venerable Khemaka were freed from defilements by not grasping.

9. Senior Mendicants

With Channa

sn22.90:1 At one time several senior mendicants were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Channa came out of retreat. Taking a latchkey, he went from dwelling to dwelling, going up to the senior mendicants and saying, “May the venerable senior mendicants advise me and instruct me! May they give me a Dhamma talk so that I can see the teaching!”

sn22.90:2 When he said this, the senior mendicants said to Venerable Channa: “Reverend Channa, form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.”

sn22.90:3 Then Venerable Channa thought, “I too think in this way. … And yet my mind does not leap forth, gain confidence, settle down, and become decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. Because of anxiety, grasping arises and keeps turning back to the thought: ‘So who then is my self?’ But that doesn’t happen for someone who sees the teaching. Who can teach me the Dhamma so that I can see the teaching?”

sn22.90:4 Then Venerable Channa thought, “Venerable Ānanda is staying near Kosambī in Ghosita’s monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see the teaching. Since I have so much trust in Venerable Ānanda, why don’t I go to see him?” Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambī. He went to see Ānanda in Ghosita’s monastery, exchanged greetings with him, and told him what had happened. Then he said,

sn22.90:7 “May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see the teaching!”

sn22.90:8 “I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and severed your hard-heartedness. Listen well, Channa. You are capable of understanding the teaching.” Then right away Channa was filled with lofty rapture and joy, “It seems I’m capable of understanding the teaching!”

sn22.90:9 “Reverend Channa, I heard and learned in the presence of the Buddha his advice to the mendicant Kaccānagotta: ‘Kaccāna, this world mostly relies on the duality of existence and non-existence. But for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur. This world is for the most part shackled by getting involved, grasping, and insisting. But if—for all that getting involved and grasping, mental fixation, and insistence and underlying tendency—they do not get attracted, grasp, and fixate on the thought, ‘my self’, they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of this is independent of others. This is how right view is defined. “All exists”: this is one extreme. “All does not exist”: this is the second extreme. Avoiding these two extremes, the Realized One teaches by the middle way: “Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. … That is how this entire mass of suffering ceases.”’”

sn22.90:10 “Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. And now that I’ve heard this teaching from Venerable Ānanda, I’ve comprehended the teaching.”

9. Senior Mendicants

Rāhula

sn22.91:1 At Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to 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?”

sn22.91:2 “Rāhula, 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.”

9. Senior Mendicants

Rāhula (2nd)

sn22.92:1 At Sāvatthī. Seated to one side, Rāhula 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?”

sn22.92:2 “Rāhula, 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 is freed by not grasping. One truly sees any kind of feeling … perception … choices … One truly sees 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,’ one is freed by not grasping. 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.”

10. Flowers

A River

sn22.93:1 At Sāvatthī. “Suppose, mendicants, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d fall apart, and they’d come to ruin because of that. In the same way, 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 their form falls apart, and they come to ruin because of that. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But their consciousness falls apart, and they come to ruin because of that. What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

10. Flowers

Flowers

sn22.94:1 At Sāvatthī. “Mendicants, I do not dispute with the world; it is the world that disputes with me. When your speech is in line with the teaching you do not dispute with anyone in the world. What the astute deem as not existing, I too say does not exist. What the astute deem as existing, I too say exists.

sn22.94:2 And what do the astute deem as not existing, which I too say does not exist? Form that is permanent, everlasting, eternal, and imperishable. Feeling … Perception … Choices … Consciousness that is permanent, everlasting, eternal, and imperishable. This is what the astute deem as not existing, which I too say does not exist.

sn22.94:3 And what do the astute deem as existing, which I too say exists? Form that is impermanent, suffering, and perishable. Feeling … Perception … Choices … Consciousness that is impermanent, suffering, and perishable. This is what the astute deem as existing, which I too say exists.

sn22.94:4 There is a worldly phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it.

sn22.94:5 And what is that worldly phenomenon in the world? Form is a worldly phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it.

sn22.94:6 This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? Feeling … Perception … Choices … Consciousness is a worldly phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it.

sn22.94:7 This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

sn22.94:8 Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.”

10. Flowers

A Lump of Foam

sn22.95:1 At one time the Buddha was staying near Ayodhya on the bank of the Ganges River. There the Buddha addressed the mendicants:

sn22.95:2 “Mendicants, suppose this Ganges River was carrying along a big lump of foam. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a lump of foam? In the same way, a mendicant sees and contemplates any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near—examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in form?

sn22.95:3 Suppose it was autumn, when the heavens rain heavily, and a bubble on the water forms and pops right away. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a water bubble? In the same way, a mendicant sees and contemplates any kind of feeling at all … examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in feeling?

sn22.95:4 Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a mirage? In the same way, a mendicant sees and contemplates any kind of perception at all … examining it carefully. And it appears to them completely vacuous, hollow, and insubstantial. For what substance could there be in perception?

sn22.95:5 Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana trunk, straight and young and grown unskewed. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a banana trunk? In the same way, a mendicant sees and contemplates any kind of choices at all … examining them rationally. And they appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in choices?

sn22.95:6 Suppose an illusionist or their apprentice was to demonstrate an illusion at the crossroads. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in an illusion? In the same way, a mendicant sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near—examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in consciousness?

sn22.95:7 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: ‘… there is nothing further for this place.’”

sn22.95:8 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn22.95:9 “Form is like a lump of foam; feeling is like a bubble; perception seems like a mirage; choices like a banana plant; and consciousness like an illusion: so taught the Kinsman of the Sun.

sn22.95:10 However you contemplate them, examining them rationally, they’re vacuous and hollow when you look at them closely.

sn22.95:11 Concerning this body, he of vast wisdom has taught that when three things are given up, you’ll see this form discarded.

sn22.95:12 When vitality, warmth, and consciousness leave this body, it lies dumped there, food for others, insentient.

sn22.95:13 Such is this continuity, this illusion, this lament of fools. It’s said to be a killer, for no core is found here.

sn22.95:14 An energetic mendicant should examine the aggregates like this, with situational awareness and mindfulness whether by day or by night.

sn22.95:15 They should give up all fetters, and make a refuge for themselves. They should live as though their head was on fire, aspiring to the state that does not pass.”

10. Flowers

A Lump of Cow Dung

sn22.96:1 At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?” “Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

sn22.96:2 Then the Buddha, picking up a lump of cow dung, said to the mendicant: “There’s not even this much of any state of existence that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

sn22.96:3 Once upon a time I was an anointed aristocratic king. I had 84,000 cities, with the capital Kusāvatī the foremost. I had 84,000 palaces, with the Palace of Principle the foremost. I had 84,000 chambers, with the Chamber of the Grand Tower the foremost. I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. I had 84,000 bull elephants with gold adornments and banners, covered with snow gold netting, with the royal bull elephant named Sabbath the foremost. I had 84,000 horses with gold adornments and banners, covered with snow gold netting, with the royal steed named Thundercloud the foremost. I had 84,000 chariots with gold adornments and banners, covered with snow gold netting, with the chariot named Triumph the foremost. I had 84,000 jewels, with the jewel-treasure the foremost. I had 84,000 women, with Queen Subhaddā the foremost. I had 84,000 aristocrat vassals, with the commander-treasure the foremost. I had 84,000 milk cows with muslin halter and bronze pails. I had 8,400,000,000 cloths of delicate linen, cotton, silk, and wool. I had 84,000 servings of food, which were presented to me as offerings at daybreak and dusk.

sn22.96:4 Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. Of those 84,000 palaces, I only dwelt in one, the Palace of Principle. Of those 84,000 chambers, I only dwelt in one, the Chamber of the Grand Tower. Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver. Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. Of those 84,000 chariots, I only rode one, the chariot named Triumph. Of those 84,000 women, I was only served by one, an aristocrat maiden or a coquette. Of those 8,400,000,000 cloths, I only wore one pair, made of delicate linen, cotton, silk, and wool. Of those 84,000 servings of food, I only had one, eating at most a cup of rice with suitable sauce. And so all those conditioned phenomena have passed, ceased, and perished. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

10. Flowers

A Fingernail

sn22.97:1 At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?” “Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

sn22.97:2 Then the Buddha, picking up a little bit of dirt on his fingernail, said to that mendicant: “There’s not even this much of any form that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

sn22.97:3 There’s not even this much of any feeling …

sn22.97:4 perception … choices …

sn22.97:5 consciousness that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

sn22.97:6 What do you think, mendicant? Is form permanent or impermanent?” “Impermanent, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” … “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

10. Flowers

Plain Version

sn22.98:1 At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?” “Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

10. Flowers

A Leash

sn22.99:1 At Sāvatthī. “Mendicants, this wandering astray has no known beginning. No first point is found of sentient beings roaming astray, shrouded by ignorance and fettered by craving. There comes a time when the ocean dries up and evaporates and is no more. But in any case, there is no making an end of suffering for sentient beings roaming astray, shrouded by ignorance and fettered by craving, I say. There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more. But in any case, there is no making an end of suffering for sentient beings roaming astray, shrouded by ignorance and fettered by craving, I say. There comes a time when the great earth is burned up and destroyed, and is no more. But in any case, there is no making an end of suffering for sentient beings roaming astray, shrouded by ignorance and fettered by craving, I say.

sn22.99:2 Suppose a hound on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar. In the same way, 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 … feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They just keep running and circling around form, feeling, perception, choices, and consciousness. Doing so, they’re not freed from form, feeling, perception, choices, and consciousness. They’re not freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

sn22.99:3 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 … feeling … perception … choices … or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They don’t keep running and circling around form, feeling, perception, choices, and consciousness. By not doing so, they’re freed from form, feeling, perception, choices, and consciousness. They’re freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

10. Flowers

A Leash (2nd)

sn22.100:1 At Sāvatthī. “Mendicants, this wandering astray has no known beginning. No first point is found of sentient beings roaming astray, shrouded by ignorance and fettered by craving. Suppose a mutt on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar. In the same way, an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ When walking, they walk right beside the five grasping aggregates. When standing … sitting … lying down, they lie down right beside the five grasping aggregates. So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.