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does not understand as it really is the origin, the disappearance, the gratification, the danger, and the escape from form. does not understand. Of feeling… of perception… of formations… of consciousness, its origin and passing away, its gratification and danger, its escape, as it really is, he does not understand. But, monks, a well-instructed noble disciple of form, its origin and passing away, its gratification and danger, its escape, as it really is, he understands. Of feeling… of perception… of formations… of consciousness, its origin and passing away, its gratification and danger, its escape, as it really is, he understands." The second. 3. The Second Discourse on Origin 75. At Sāvatthī. "Monks, a well-instructed noble disciple of form, its origin and passing away, its gratification and danger, its escape, as it really is, he understands. Of feeling… of perception… of formations… of consciousness, its origin and passing away, its gratification and danger, its escape, as it really is, he understands." The third. 4. The Discourse on Arahants 76. At Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self, that is 'not mine, I am not this, this is not my self' – thus it should be seen as it really is with right wisdom. Feeling… perception… formations… consciousness is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self, that is 'not mine, I am not this, this is not my self' – thus it should be seen as it really is with right wisdom." "Seeing thus, monks, a well-instructed noble disciple becomes disenchanted with form, with feeling… with perception… with formations… with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated. In the liberated, there is the knowledge of liberation. 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being' – he understands. As far as, monks, there are abodes of beings, as far as the summit of existence, these are the foremost, these are the best in the world, namely, the Arahants." This the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: "Happy Truly, the Arahants are humble, craving is not found in them; The conceit of 'I am' is uprooted, the net of delusion is torn apart. They have attained the unmoving, their minds are unperturbed; They are unsoiled by the world, become divine, free from defilements. Having fully understood the five aggregates, their range is the seven good qualities; They are praiseworthy good people, true sons of the Buddha. Endowed with the seven jewels, trained in the three trainings; These great heroes wander about, having abandoned fear and terror. Endowed with ten qualities, great elephants, well-concentrated; These are indeed the best in the world, craving is not found in them. Unexcelled knowledge has arisen, this is their final body; The essence of the holy life, in that they are independent of others. They do not waver in their views, liberated from rebirth; Having attained the state of the tamed, they are conquerors in the world. Upwards, across, downwards, delight is not found in them; They roar the lion's roar, the Buddhas are unsurpassed in the world. The Fourth. 5. The Second Discourse on Arahants 77. Occasion at Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as 'This is not mine, this I am not, this is not my self'… and so on… This should be seen as it really is with right wisdom." "Seeing thus, monks, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling… with perception… with formations… with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, there arises the knowledge, 'Liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.' As far as, monks, there are abodes of beings, as far as the peak of existence, these are the foremost, these are the best in the world, namely, the Arahants." The Fifth. 6. The Lion Discourse 78. Occasion at Sāvatthī. "The lion, monks, king of beasts, comes out of his lair in the evening; having come out of his lair, he stretches; having stretched, he surveys all around in the four directions; having surveyed all around in the four having looked around three times, he roars a lion's roar; having roared a lion's roar three times, he goes for pasture. Whatever living beings, monks, are animals, when they hear the roar of the lion, the king of beasts, for the most part, they experience fear, agitation, and terror; those in holes enter holes; those in water enter water; those in forests enter forests; birds resort to the sky. Even those royal elephants, monks, in villages, towns, and royal capitals, bound with strong ropes, they too cut and break those bonds, and, discharging urine and feces, they flee in every direction. So mighty, monks, is the lion, the king of beasts, among animals, so powerful, so glorious. Even so, monks, when a Tathāgata arises in the world, an Arahant, a Fully Self-Awakened One, endowed with knowledge and conduct, the Fortunate One, the Knower of the worlds, the unsurpassed leader of persons to be tamed, the Teacher of gods and humans, the Awakened One, the Blessed One. He teaches the Dhamma— 'Such is form, such is the origin of form, such is the cessation of form; such is feeling… such is perception… such are mental formations… such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.' Even those gods, monks, who are long-lived, beautiful, and full of happiness, long-abiding in high mansions, they too, having heard the Tathāgata's teaching of the Dhamma, for the most part, experience fear, agitation, and terror— 'Indeed, sirs, being impermanent, we thought we were permanent. Indeed, sirs, being unstable, we thought we were stable. Indeed, sirs, being non-eternal, we thought we were eternal. We too, sirs, are impermanent, unstable, non-eternal, included within the personality-view.' So mighty, monks, is the Tathāgata in the world with its gods, so powerful, so glorious." This the Blessed One said… This the Teacher said— When the Buddha, having fully known, sets the Wheel of Dhamma in motion, For the world with its gods, The Teacher is unequalled. The self-identity and its cessation, And the origin of self-identity; And the Noble Eightfold Path, Leading to the cessation of suffering. Even those gods of long life, Of beauty and renown, Became frightened and terrified, Like other deer by a lion. Not having overcome self-identity, Alas, we are impermanent; Having heard the word of the Arahant, Of the one thus released. The Discourse on Being Devoured At Sāvatthī. “Bhikkhus, whatever recluses or brahmins recollect their manifold past abodes, all of them recollect the five aggregates of clinging, or one of them. Which five? ‘I was of such a form in the past’—thus, bhikkhus, recollecting, one recollects form itself. ‘I was of such a feeling in the past’—thus, bhikkhus, recollecting, one recollects feeling itself. ‘I was of such a perception in the past’—‘I was of such volitional formations in the past’—‘I was of such a consciousness in the past’—thus, bhikkhus, recollecting, one recollects consciousness itself.” “And what, bhikkhus, do you call form? ‘It is afflicted,’ bhikkhus, therefore it is called ‘form’. By what is it afflicted? It is afflicted by cold, it is afflicted by heat, it is afflicted by hunger, it is afflicted by thirst, it is afflicted by the touch of flies, mosquitoes, wind, sun, and creeping things. ‘It is afflicted,’ bhikkhus, therefore it is called ‘form’.” “And what, bhikkhus, do you call feeling? ‘It feels,’ bhikkhus, therefore it is called ‘feeling’. What does it feel? It feels pleasure, it feels pain, it feels neither-painful-nor-pleasant. ‘It feels,’ bhikkhus, therefore it is called ‘feeling’.” “And what, bhikkhus, do you call perception? ‘It perceives,’ bhikkhus, therefore it is called ‘perception’. What does it perceive? It perceives blue, it perceives yellow... It perceives green, it perceives red, it perceives white. Because, monks, it perceives, therefore it is called 'perception'. And what, monks, do you call formations? Because, monks, they form what is formed, therefore they are called 'formations'. And what do they form that is formed? They form form for the sake of form, they form feeling for the sake of feeling, they form perception for the sake of perception, they form formations for the sake of formations, they form consciousness for the sake of consciousness. Because, monks, they form what is formed, therefore they are called 'formations'. And what, monks, do you call consciousness? Because, monks, it cognizes, therefore it is called 'consciousness'. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes alkaline, it cognizes non-alkaline, it cognizes salty, it cognizes non-salty. Because, monks, it cognizes, therefore it is called 'consciousness'. There, monks, a well-taught noble disciple reflects thus: 'Indeed, I am now being devoured by form. In the past, too, I was devoured by form in just the same way, just as I am now being devoured by present form. And if I were to delight in future form, then in the future, too, I would be devoured by form in just the same way, just as I am now being devoured by present form.' Having thus reflected, he is without longing for past form; he does not delight in future form; he is practicing for the disillusionment, dispassion, and cessation of present form. 'Indeed, I am now being devoured by feeling.