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He does not indeed regard form as self, nor the self as possessing form, nor form as being in the self; but he regards the self as being in form. That regarding, bhikkhus, is a formation. And what is What is the origin of formations? What is their source? What is their birth? What is their arising? Touched by feeling, born of contact with ignorance, monks, for the untaught ordinary person, craving arises; from that, that formation is born. Thus, monks, that formation too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Knowing thus, monks, ... the destruction of defilements occurs. He does not regard form as self, nor self as possessing form, nor form as in self, nor self as in form; but he does regard feeling as self, he does regard self as possessing feeling, he does regard feeling as in self, he does regard self as in feeling; but he does regard perception... but he does regard formations as self, he does regard self as possessing formations, he does regard formations as in self, he does regard self as in formations; but he does regard consciousness as self, he does regard self as possessing consciousness, he does regard consciousness as in self, he does regard self as in consciousness. That very regarding, monks, is a formation. And what is the origin of that formation? What is its source? What is its birth? What is its arising? Touched by feeling, born of contact with ignorance, monks, for the untaught ordinary person, craving arises; from that, that formation is born. Thus, monks, that formation too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Knowing thus, monks, seeing thus, immediately the destruction of defilements occurs. He does not regard form as self, he does not regard feeling as self, he does not regard perception... he does not regard formations... he does not regard consciousness as self; but he does have such a view he holds the view – ‘That self, that world, that I will be after death, eternal, stable, permanent, not subject to change.’ And that, bhikkhus, that view of eternalism, that is a formation. And what is the source of that formation? ... Thus, bhikkhus, for one who knows and sees thus, there is the immediate destruction of the taints. He does not regard form as self, nor feeling... nor perception... nor formations... nor consciousness as self; nor does he hold such a view – ‘That self, that world, that I will be after death, eternal, stable, permanent, not subject to change.’ But he does hold such a view – ‘I would not be, nor would it be mine; I would not have been, nor would it be mine in the future.’ And that, bhikkhus, that view of annihilation, that is a formation. And what is the source, the origin, the birth, the coming-to-be of that formation? Bhikkhus, for an untaught ordinary person, touched by a feeling born of contact with ignorance, craving arises; that formation is born of that. Thus, bhikkhus, that formation too is impermanent... Thus, bhikkhus, for one who knows and sees thus, there is the immediate destruction of the taints. He does not regard form as self, nor feeling... nor perception... nor formations... nor consciousness as self... nor consciousness as self, nor does he hold such a view – ‘That self, that world, that I will be after death, eternal, stable, permanent, not subject to change’; nor does he hold such a view – ‘I would not be, nor would it be mine; I would not have been, nor would it be mine in the future’; But he is doubtful, perplexed, not settled in the True Dhamma. And that, bhikkhus, that doubt, that perplexity, that unsettledness in the True Dhamma, that is a formation. And what is the source, the origin, the birth, the coming-to-be of that formation? Bhikkhus, for an untaught ordinary person, touched by a feeling born of contact with ignorance, craving arises; that formation is born of that. Thus, bhikkhus, that formation too is impermanent, sa conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. Thus, bhikkhus, for one who knows, for one who sees thus, there is the immediate destruction of the taints.” The ninth. 10. The Full Moon Discourse 82. At one time the Blessed One was dwelling at Sāvatthī, in the Pubbārāma, the palace of Migāra’s mother, together with a large community of bhikkhus. Now at that time, on the Uposatha day, the fifteenth, the night of the full moon, the Blessed One was seated in the open air, surrounded by the community of bhikkhus. Then a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, and, having saluted the Blessed One with joined hands, said to the Blessed One: “I would like to ask the Blessed One something, if the Blessed One would grant me the opportunity to answer my question.” “Then, bhikkhu, sit down on your own seat and ask whatever you wish.” “Yes, venerable sir,” that bhikkhu replied to the Blessed One, and having sat down on his own seat, he said to the Blessed One: “Are these, venerable sir, the five aggregates of clinging, namely, the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to mental formations, the aggregate of clinging to consciousness?” “These, bhikkhu, are the five aggregates of clinging, namely, the aggregate of clinging to form… …the aggregate of clinging to consciousness.” “Good, venerable sir,” that bhikkhu, having rejoiced in and approved of the Blessed One’s statement, asked the Blessed One a further question: “These five aggregates of clinging, venerable sir, what are they rooted in?” “These five aggregates of clinging, bhikkhu, are rooted in desire.” … “Is that clinging itself, venerable sir, those five aggregates of clinging, or is clinging something apart from the five aggregates of clinging?” Not indeed, monk, is that clinging the five clinging-aggregates, nor is clinging something other than the five clinging-aggregates. But rather, whatever is desire-and-lust there, that is clinging there." "Good, venerable sir," that monk then... asked a further question: "Might there be, venerable sir, a diversity of desire-and-lust in the five clinging-aggregates?" "There might, monk," the Blessed One said. "Here, monk, it occurs to some: 'May I be of such form in the future, may I be of such feeling in the future, may I be of such perception in the future, may I be of such volitions in the future, may I be of such consciousness in the future.' Thus, monk, there might be a diversity of desire-and-lust in the five clinging-aggregates." "Good, venerable sir," that monk then... asked a further question: "To what extent, venerable sir, is there the designation 'aggregates' for the aggregates?" "Whatever form, monk, past, future, or present, internal or external, gross or subtle, inferior or superior, that which is far or near, this is called the aggregate of form. Whatever feeling... Whatever perception... Whatever volitions... Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, that which is far or near, this is called the aggregate of consciousness. To this extent, monk, is there the designation 'aggregates' for the aggregates." "Good, venerable sir," that monk then... asked: "What, venerable sir, is the cause, what is the condition for the manifestation of the aggregate of form? What is the cause, what is the condition for the manifestation of the aggregate of feeling? What is the cause, what is the condition for the manifestation of the aggregate of perception? What is the cause, what is the condition for the manifestation of the aggregate of volitions? What is the cause, what is the condition for the manifestation of the aggregate of consciousness?" "The four great elements, monk, are the cause, the four great elements are the condition for the manifestation of the aggregate of form." Contact is the cause, contact is the condition for the manifestation of the aggregate of feeling. Contact is the cause, contact is the condition for the manifestation of the aggregate of perception. Contact is the cause, contact is the condition for the manifestation of the aggregate of mental formations. Name-and-form is the cause, name-and-form is the condition for the manifestation of the aggregate of consciousness. "It is good, venerable sir," that bhikkhu... asked: "How, venerable sir, does identity view arise?" "Here, bhikkhu, an uninstructed ordinary person, not seeing the noble ones, unskilled in the noble Dhamma, undisciplined in the noble Dhamma; not seeing the true men, unskilled in the Dhamma of true men, undisciplined in the Dhamma of true men— regards form as self, or self as possessing form; or form as in self, or self as in form. He regards feeling... perception... mental formations... consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. Thus, bhikkhu, identity view arises." "It is good, venerable sir," that bhikkhu... asked: "How then, venerable sir, does identity view not arise?" "Here, bhikkhu, an instructed noble disciple, seeing the noble ones, skilled in the noble Dhamma, well-disciplined in the noble Dhamma; seeing the true men, skilled in the Dhamma of true men, well-disciplined in the Dhamma of true men— does not regard form as self, nor self as possessing form; nor form as in self, nor self as in form. He does not regard feeling... perception... mental formations... consciousness as self,