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nor self as possessing consciousness; nor consciousness as in self, nor self as in consciousness. Thus, bhikkhu, identity view does not arise." "It is good, venerable sir," that bhikkhu... asked: "What, venerable sir, is the gratification in form, what is the danger, what is the escape? What is the gratification in feeling... in perception... in mental formations... in consciousness, what is the danger, what is the escape?" "Whatever, bhikkhu, arises dependent on form... Happiness and joy – this is the gratification of form. That form is impermanent, suffering, subject to change – this is the danger of form. The removal of desire and lust for form, the abandonment of desire and lust – this is the escape from form. Whatever feeling dependent on... whatever perception dependent on... whatever volitional formations dependent on... whatever consciousness dependent on, arises happiness and joy – this is the gratification of consciousness. That consciousness is impermanent, suffering, subject to change – this is the danger of consciousness. The removal of desire and lust for consciousness, the abandonment of desire and lust – this is the escape from consciousness." "Good, venerable sir," that bhikkhu, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question: "How, venerable sir, by knowing, how by seeing, in this body with consciousness, and in all external signs, do the latent tendencies of 'I-making,' 'mine-making,' and conceit not arise?" "Whatever form there is, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form – 'This is not mine, this I am not, this is not my self' – thus one sees this as it actually is with right wisdom. Whatever feeling... whatever perception... whatever volitional formations... whatever consciousness there is, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness – 'This is not mine, this I am not, this is not my self' – thus one sees this as it actually is with right wisdom. It is in this way, bhikkhu, by knowing, by seeing, in this body with consciousness, and in all external signs, that the latent tendencies of 'I-making,' 'mine-making,' and conceit do not arise." Now at that time, a certain bhikkhu had this thought arise in his mind: "So then, friends, form is not self, feeling... perception... volitional formations... consciousness is not self; if deeds are done by what is not self, how do they affect the self..." touching the self. Then the Blessed One, knowing with his mind the thought of that monk, addressed the monks: "It is possible, monks, that here some foolish man, ignorant, enveloped in ignorance, with a mind dominated by craving, might think that the Teacher's teaching should be transgressed. 'So then, sirs, form is not self, feeling... perception... volitional formations... consciousness is not self. How can actions not made by a self touch the self?' You have been trained by questioning, monks, in those various teachings. "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "Is feeling... perception... volitional formations... consciousness permanent or impermanent?" "Impermanent, venerable sir." "But that which is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "But that which is impermanent, suffering, subject to change, is it fit to be regarded thus: 'This is mine, this I am, this is my self'?" "No, venerable sir." Therefore... (rest omitted) Seeing thus... (rest omitted) He understands: 'There is no further state of being.'" Two aggregates are just that, and a designation with a cause; By the existing body, two are spoken, and by consciousness of enjoyment; These are said to be ten kinds, the monk is in a question. The tenth. The Khajjanīya Chapter, the eighth. Its summary: Enjoyment, two origins, by Arahants, two others; Lion, Khajjanī, Piṇḍolya, with Pālileyya, Puṇṇamā. 9. The Elder Chapter 1. Ānanda Sutta 83. Occasion at Sāvatthī. There, the venerable Ānanda addressed the monks: "Friends, monks!" "Friend!" those monks replied to the venerable Ānanda. The venerable Ānanda said this: "Friend, the venerable Puṇṇa, son of Mantāṇī, is of great help to us new monks. He advises us with this advice: 'Friend Ānanda, by clinging... there is 'I am,' not without clinging. And what is clung to for 'I am,' not without clinging? Clinging to form, there is 'I am,' not without clinging. Clinging to feeling... to perception... to volitional formations... to consciousness, there is 'I am,' not without clinging. Just as, friend Ānanda, a woman or a man, young, youthful, fond of adornment, looking at their own facial image in a clean, pure mirror or in a clear bowl of water, would see it by clinging, not without clinging; even so, friend Ānanda, clinging to form, there is 'I am,' not without clinging. Clinging to feeling... to perception... to volitional formations... to consciousness, there is 'I am,' not without clinging. What do you think, friend Ānanda, is 'form permanent or impermanent'?" "Impermanent, friend." "Feeling... perception... volitional formations... consciousness, permanent or impermanent?" "Impermanent, friend." "Therefore... seeing thus... he understands there is no more for this state of being." "Friend, the venerable Puṇṇa Mantāṇiputta is of great help to us, a hundred of us new monks. He instructs us with this instruction. And having heard this teaching of Dhamma from the venerable Puṇṇa Mantāṇiputta, I have penetrated the Dhamma." The First. 2. Tissa Sutta Thus have I heard. At Sāvatthī. At that time, the venerable Tissa, the Buddha's paternal aunt's son, addressed many monks thus: "Friends, my body feels as if drugged; the directions are not clear to me; the teachings do not occur to me; sloth and torpor overwhelm my mind; I live the holy life without delight; and I have doubt about the teachings." Then many monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those monks said to the Blessed One: "Venerable sir, the venerable Tissa, the Buddha's paternal aunt's son, addressed many monks thus: – “Friend, my body feels as if it is covered with honey; the directions are not clear to me; the teachings do not appear to me; sloth and torpor overwhelm my mind; I live the holy life without delight; and I have doubts about the teachings.” Then the Blessed One addressed a certain bhikkhu: “Come, bhikkhu, in my name, address the bhikkhu Tissa.” “Yes, Bhante,” that bhikkhu replied to the Blessed One, and went to where the venerable Tissa was; having approached, he said to the venerable Tissa: “Friend Tissa, the Teacher addresses you.” “Yes, friend,” the venerable Tissa replied to that bhikkhu, and went to where the Blessed One was; having approached, he bowed to the Blessed One and sat down to one side. To the venerable Tissa, seated to one side, the Blessed One said: “Is it true, Tissa, that you told many bhikkhus: ‘Friend, my body feels as if covered with honey… and I have doubts about the teachings’?” “Yes, Bhante.” “What do you think, Tissa? For one who has not abandoned lust for form, not abandoned desire, not abandoned affection, not abandoned thirst, not abandoned fever, not abandoned craving— do sorrow, lamentation, pain, dejection, and despair arise from the change and alteration of that form?” “Yes, Bhante.” “Good, good, Tissa! So it is, Tissa. Just as for one who has not abandoned lust for form… for feeling… for perception… for one who has not abandoned lust for volitional formations… do sorrow, lamentation, pain, dejection, and despair arise from the change and alteration of those volitional formations?” “Yes, Bhante.” “Good, good, Tissa! So it is, Tissa. Just as for one who has not abandoned lust for consciousness, not abandoned desire, not abandoned affection, not abandoned thirst, not abandoned fever, not abandoned craving— do sorrow, lamentation, pain, dejection, and despair arise from the change and alteration of that consciousness?” "Yes, venerable sir." "Good, good, Tissa! Thus it is, Tissa. As for one whose passion for consciousness is not gone. What do you think, Tissa? For one whose passion for form is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose fever is gone, whose craving is gone, do sorrow, lamentation, pain, displeasure, and despair arise from the change and alteration of that form?" "No, venerable sir." "Good, good, Tissa! Thus it is, Tissa. As for one whose passion for form is gone... for feeling... for perception... for mental formations is gone... for consciousness is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose fever is gone, whose craving is gone, do sorrow, lamentation, pain, displeasure, and despair arise from the change and alteration of that consciousness?" "No, venerable sir." "Good, good, Tissa! Thus it is, Tissa. As for one whose passion for consciousness is gone. What do you think, Tissa? Is form permanent or impermanent?" "Impermanent, venerable sir." "Is feeling... perception... mental formations... consciousness permanent or impermanent?" "Impermanent, venerable sir." Therefore... seeing thus... he understands, 'There is no further state of being.'" "Just as, Tissa, two men – one man unskilled in the path, one man skilled in the path. Then that man unskilled in the path would ask that man skilled in the path about the path. He would say thus: 'Come, good man, this is the path. Go for a while along it. Having gone for a while along it, you will see a fork in the road; there, leave the left and take the right. Go for a while along it. Having gone for a while along it, you will see a dense forest. Go for a while along it. Having gone for a while along it, you will see a great deep pond.