150 (1) Internally
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, do pleasure and pain arise internally?”
“Venerable sir, our teachings are rooted in the Blessed One….” “When there is form, Bhikkhus, by clinging to form, pleasure and pain arise internally. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, pleasure and pain arise internally.
“What do you think, Bhikkhus, is form permanent or impermanent?”
“Impermanent, venerable sir.”
“Is what is impermanent suffering or happiness?” “Suffering, venerable sir.”
“But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”
“No, venerable sir.”
“Is feeling … perception … volitional formations … consciousness permanent or impermanent?… But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
151 (2) This Is Mine
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does one regard things thus: ‘This is mine, this I am, this is my self’?”
“Venerable sir, our teachings are rooted in the Blessed One….” “When there is form, Bhikkhus, by clinging to form, by adhering to form, one regards things thus: ‘This is mine, this I am, this is my self.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, one regards things thus: ‘This is mine, this I am, this is my self.’
“What do you think, Bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could one regard anything thus: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
152 (3) The Self
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change’?”
“Venerable sir, our teachings are rooted in the Blessed One….” “When there is form, Bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘That which is the self is the world … not subject to change.’
“What do you think, Bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
153 (4) It Might Not Be For Me
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me’?”
“Venerable sir, our teachings are rooted in the Blessed One….” “When there is form, Bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘I might not be … and it will not be for me.’
“What do you think, Bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
154 (5) Wrong View
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does wrong view arise?”
“Venerable sir, our teachings are rooted in the Blessed One….” “When there is form, Bhikkhus, by clinging to form, by adhering to form, wrong view arises. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, wrong view arises. “What do you think, Bhikkhus, is form … consciousness permanent or impermanent?” “Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could wrong view arise.”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
155 (6) Identity View
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does identity view arise?”
“Venerable sir, our teachings are rooted in the Blessed One….” “When there is form, Bhikkhus, by clinging to form, by adhering to form, identity view arises. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, identity view arises.”… “Seeing thus … He understands: ‘… there is no more for this state of being.’”
156 (7) View of Self
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does view of self arise?”
“Venerable sir, our teachings are rooted in the Blessed One….” “When there is form, Bhikkhus, by clinging to form, by adhering to form, view of self arises. [186] When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, view of self arises.”… “Seeing thus … He understands: ‘… there is no more for this state of being.’”
157 (8) Adherence (1)
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, and shackles arise?”
“Venerable sir, our teachings are rooted in the Blessed One….” “When there is form, Bhikkhus, by clinging to form, by adhering to form, the fetters, adherences, and shackles arise. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, the fetters, adherences, and shackles arise.”… “Seeing thus … He understands: ‘… there is no more for this state of being.’”
158 (9) Adherence (2)
At Sāvatthi. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, shackles, and holding arise?”
“Venerable sir, our teachings are rooted in the Blessed One….” (Complete as above.)
159 (10) Ānanda
At Sāvatthi. Then the Venerable Ānanda approached the Blessed One … and said to him: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”
“What do you think, Ānanda, is form permanent or impermanent?” – “Impermanent, venerable sir.” – “Is what is impermanent suffering or happiness?” – “Suffering, venerable sir.” – “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” – “No, venerable sir.”
“Is feeling permanent or impermanent?… Is perception permanent or impermanent?… Are volitional formations permanent or impermanent?… Is consciousness permanent or impermanent?” – “Impermanent, venerable sir.” – “Is what is impermanent suffering or happiness?” – “Suffering, venerable sir.” – “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” – “No, venerable sir.”
“Therefore, Ānanda, any kind of form whatsoever, whether past, future, or present….
“Seeing thus … He understands: ‘… there is no more for this state of being.’”