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stable, eternal, not subject to change, that will remain just so for eternity?” “Is there, indeed, venerable sir, any feeling that is permanent, stable, eternal, not subject to change, that will remain just so for eternity?” “Is there, indeed, venerable sir, any perception that is permanent, stable, eternal, not subject to change, that will remain just so for eternity? Are there, indeed, venerable sir, any formations that are permanent, stable, eternal, not subject to change, that will remain just so for eternity?” “Is there, indeed, venerable sir, any consciousness that is permanent, stable, eternal, not subject to change, that will remain just so for eternity?” “There is not, indeed, monk, any form that is permanent, stable, eternal, not subject to change, that will remain just so for eternity. There is not, indeed, monk, any feeling... any perception... any formations... any consciousness that is permanent, stable, eternal, not subject to change, that will remain just so for eternity.” Then the Blessed One, having placed a little dust on his fingernail tip, said to that monk: “Even this much, indeed, monk, of form is not permanent, stable, eternal, not subject to change, that will remain just so for eternity. If even this much form, monk, were permanent, stable, eternal, not subject to change, then this holy life would not be proclaimed for the complete ending of suffering. But because, monk, even this much form is not permanent, stable, eternal, not subject to change, therefore the holy life is proclaimed for the complete ending of suffering.” Indeed, bhikkhu, feeling is not permanent, stable, eternal, unalterable, remaining the same for eternity. If, bhikkhu, feeling were permanent, stable, eternal, unalterable, then this holy life would not be discerned for the complete ending of suffering. But because, bhikkhu, feeling is not permanent, stable, eternal, unalterable, therefore the holy life is discerned for the complete ending of suffering. Indeed, bhikkhu, perception is not... Indeed, bhikkhu, volitional formations are not permanent, stable, eternal, unalterable, remaining the same for eternity. If, bhikkhu, volitional formations were permanent, stable, eternal, unalterable, then this holy life would not be discerned for the complete ending of suffering. But because, bhikkhu, volitional formations are not permanent, stable, eternal, unalterable, therefore the holy life is discerned for the complete ending of suffering. Indeed, bhikkhu, consciousness is not permanent, stable, eternal, unalterable, remaining the same for eternity. If, bhikkhu, consciousness were permanent, stable, eternal, unalterable, then this holy life would not be discerned for the complete ending of suffering. But because, bhikkhu, consciousness is not permanent, stable, eternal, unalterable, therefore the holy life is discerned for the complete ending of suffering. "What do you think, bhikkhu, is form permanent or impermanent?" "Impermanent, venerable sir." "Feeling... perception... volitional formations... consciousness... are they permanent or impermanent?" "Impermanent, venerable sir." ... "Therefore, here..." ... "Seeing thus..." ... "He understands: 'There is no further state of being.'" The Fifth. 6. The Suddhika Sutta 98. At Sāvatthī. Indeed, that bhikkhu, seated to one side, said to the Blessed One: "Is there, venerable sir, Is there any form, any form that is permanent, stable, eternal, not subject to change, that will remain just as it is for eternity? Is there, venerable sir, any feeling, any feeling that is permanent, stable, eternal, not subject to change, that will remain just as it is for eternity? Is there any perception, any perception that is permanent, stable, eternal, not subject to change, that will remain just as it is for eternity? Is there any volitional formations, any volitional formations that are permanent, stable, eternal, not subject to change, that will remain just as it is for eternity? Is there any consciousness, any consciousness that is permanent, stable, eternal, not subject to change, that will remain just as it is for eternity? "Indeed, monk, there is no form, no form that is permanent, stable, eternal, not subject to change, that will remain just as it is for eternity. Indeed, monk, there is no feeling, no feeling that is permanent, stable, eternal, not subject to change, that will remain just as it is for eternity. Indeed, monk, there is no perception, no perception that is permanent, stable, eternal, not subject to change, that will remain just as it is for eternity. Indeed, monk, there is no volitional formations, no volitional formations that are permanent, stable, eternal, not subject to change, that will remain just as it is for eternity. Indeed, monk, there is no consciousness, no consciousness that is permanent, stable, eternal, not subject to change, that will remain just as it is for eternity." Sixth. 7. The Leashed Dog Discourse 99. At Sāvatthī. Without conceivable beginning, monks, is this samsara. A first point is not discerned for beings hindered by ignorance, fettered by craving, who are running on and on, transmigrating. There comes a time, monks, when the great ocean dries up, evaporates, ceases to be; but I do not say, monks, that there is an end to suffering for beings hindered by ignorance, fettered by craving, who are running on and on, transmigrating. There comes a time, monks, when Sineru, the king of mountains, burns up, perishes, ceases to be; but I do not say, monks, that there is an end to suffering for beings hindered by ignorance, fettered by craving, who are running on and on, transmigrating. There comes a time, monks, when the great earth burns up, perishes, ceases to be; but I do not say, monks, that there is an end to suffering for beings hindered by ignorance, fettered by craving, who are running on and on, transmigrating. Just as, monks, a leashed dog, tied to a strong post or pillar, keeps running around and circling that very post or pillar; even so, monks, the uninstructed ordinary person, who has not seen the noble ones, is unskilled and undisciplined in the Dhamma of the noble ones, who has not seen the true persons, is unskilled and undisciplined in the Dhamma of the true persons, regards form... He perceives form as self... ...feeling he perceives as self... ...perception he perceives as self... ...mental formations he perceives as self... ...consciousness he perceives as self, or self as possessing consciousness; or consciousness in self, or self in consciousness. He runs after and revolves around only form, only feeling, only perception, only mental formations, only consciousness he runs after and revolves around. He, running after and revolving around form, feeling, perception, mental formations, consciousness, is not freed from form, is not freed from feeling, is not freed from perception, is not freed from mental formations, is not freed from consciousness, is not freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs. 'He is not freed from suffering,' I say. But, monks, the well-instructed noble disciple, who has seen the noble ones... ...well-trained in the Dhamma of good people, does not perceive form as self... ...does not perceive feeling... ...perception... ...mental formations... ...consciousness as self, nor self as possessing consciousness; nor consciousness in self, nor self in consciousness. He does not run after and does not revolve around form, feeling, perception, mental formations, consciousness he does not run after and does not revolve around. He, not running after and not revolving around form, feeling, perception, mental formations, consciousness, is freed from form, is freed from feeling, is freed from perception, is freed from mental formations, is freed from consciousness, is freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs. 'He is freed from suffering,' I say. The Seventh. 8. The Second Leash-Bound Sutta. 100. At Sāvatthī. "Monks, this wandering-on is without discoverable beginning. A first point is not discerned for beings hindered by ignorance, fettered by craving, sa running on, transmigrating. Just as, monks, a dog tied with a leash to a strong post or pillar. If it walks, it goes to that very post or pillar; if it stands, it stands by that very post or pillar; if it sits, it sits by that very post or pillar; if it lies down, it lies down by that very post or pillar. In the same way, monks, the untaught ordinary person regards form as 'This is mine, this I am, this is my self'. Feeling... perception... formations... consciousness as 'This is mine, this I am, this is my self'. If he walks, he goes to these five aggregates of clinging; if he stands, he stands by these five aggregates of clinging; if he sits, he sits by these five aggregates of clinging; if he lies down, he lies down by these five aggregates of clinging. Therefore, monks, one should frequently examine one's own mind – 'For a long time this mind has been defiled by lust, by hatred, by delusion.' From the defilement of mind, monks, beings are defiled; from the purification of mind, beings are purified. "Have you seen, monks, a mind called 'painting'?" "Yes, venerable sir." "That mind called 'painting', monks, is painted by the mind itself. And by that painted mind, monks, the mind itself is even more painted. Therefore, monks, one should frequently examine one's own mind – 'For a long time this mind has been defiled by lust, by hatred, by delusion.' From the defilement of mind, monks, beings are defiled; from the purification of mind, beings are purified. "I do not see, monks, any other single group (of beings) with such a mind. Just as, monks, animals, even those animals, monks, are painted by the mind itself, and by those animals, monks, the mind itself is even more painted. Therefore, monks, Monks, you should constantly