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Seated to one side, that bhikkhu said to the Blessed One: “‘Knowledge, knowledge,’ it is said, venerable sir. What, venerable sir, is knowledge, and to what extent is one gone to knowledge?” “Here, bhikkhu, an instructed noble disciple understands form, understands the origin of form, understands the cessation of form, understands the path leading to the cessation of form. Feeling… perception… volitional formations… understands the path leading to the cessation of consciousness. This, bhikkhu, is called knowledge. To this extent one is gone to knowledge.” The second. 3. Dhamma Teacher Sutta 115. At Sāvatthī. Seated to one side, that bhikkhu said to the Blessed One: “‘Dhamma teacher, Dhamma teacher,’ it is said, venerable sir. To what extent, venerable sir, is one a Dhamma teacher?” “If, bhikkhu, one teaches the Dhamma for the disenchantment with, dispassion towards, and cessation of form, 'A monk who is a Dhamma-speaker' — this is enough to say. If, bhikkhu, for disenchantment with form, for dispassion, for cessation, he is practicing, 'A monk who practices in accordance with the Dhamma' — this is enough to say. If, bhikkhu, from disenchantment with form, from dispassion, from cessation, he is unattached and liberated, 'A monk who has attained Nibbāna in this very life' — this is enough to say. If, bhikkhu, concerning feeling, …and so on… concerning perception, concerning mental formations, concerning consciousness, for disenchantment, for dispassion, for cessation, he teaches the Dhamma, 'A monk who is a Dhamma-speaker' — this is enough to say. If, bhikkhu, for disenchantment with consciousness, for dispassion, for cessation, he is practicing, 'A monk who practices in accordance with the Dhamma' — this is enough to say. If, bhikkhu, from disenchantment with consciousness, from dispassion, from cessation, he is unattached and liberated, 'A monk who has attained Nibbāna in this very life' — this is enough to say. The third. 4. The Second Discourse on the Dhamma-Speaker 116. At Sāvatthī. Then a certain bhikkhu, seated to one side, said to the Blessed One: "Bhante, it is said, 'a Dhamma-speaker, a Dhamma-speaker.' To what extent, Bhante, is one a Dhamma-speaker? To what extent does one practice in accordance with the Dhamma? To what extent does one attain Nibbāna in this very life?" "If, bhikkhu, for disenchantment with form, for dispassion, for cessation, one teaches the Dhamma, 'A monk who is a Dhamma-speaker' — this is enough to say. If, bhikkhu, for disenchantment with form, for dispassion, for cessation, one is practicing, 'A monk who practices in accordance with the Dhamma' — this is enough to say. If, bhikkhu, from disenchantment with form, from dispassion, from cessation, one is unattached and liberated, 'A monk who has attained Nibbāna in this very life' — this is enough to say. If, bhikkhu, concerning feeling, …and so on… concerning perception, concerning mental formations, concerning consciousness, for disenchantment, for dispassion, for cessation, one teaches the Dhamma, 'A monk who is a Dhamma-speaker' — this is enough to say. If, bhikkhu, for disenchantment with consciousness, for dispassion, for cessation, one is practicing, It is enough to say, 'This monk practices according to the Dhamma.' And if, monk, through disenchantment with consciousness, dispassion, cessation, he is liberated without clinging, it is enough to say, 'This monk has attained Nibbāna in this very life.' The Fourth. 5. The Discourse on Bonds 117. At Sāvatthī. "Here, monks, an uninstructed ordinary person, not seeing the noble ones... not disciplined in the Dhamma of the good, regards form as self, or self as possessing form; or form as in self, or self as in form. This, monks, is called an uninstructed ordinary person bound by the bond of form, bound by inner and outer bonds, not seeing the near shore, not seeing the far shore. Bound, he ages; bound, he dies; bound, he goes from this world to the next world. He regards feeling as self... or self as in feeling. This, monks, is called an uninstructed ordinary person bound by the bond of feeling, bound by inner and outer bonds, not seeing the near shore, not seeing the far shore. Bound, he ages; bound, he dies; bound, he goes from this world to the next world. Perception... volitional formations... consciousness he regards as self... This, monks, is called an uninstructed ordinary person bound by the bond of consciousness, bound by inner and outer bonds, not seeing the near shore, not seeing the far shore. Bound, he ages; bound, he dies; bound, he goes from this world to the next world." "But, monks, a well-instructed noble disciple, seeing the noble ones... well-disciplined in the Dhamma of the good, does not regard form as self, nor self as possessing form; nor form as in self, nor self as in form. This, monks, is called a well-instructed noble disciple not bound by the bond of form, not bound by inner and outer bonds, seeing the near shore, seeing the far shore. I say, 'He is liberated from suffering.' He does not regard feeling as self... nor perception as self... nor volitional formations as self... nor consciousness as self... This is called..." Indeed, monks, a well-taught noble disciple is not bound by the bond of consciousness, is not bound by inner or outer bonds, sees this shore, sees the other shore, 'he is freed from suffering,' I say. The Fifth. 6. The Discourse on Being Questioned 118. At Savatthi. "What do you think, monks, do you regard form as 'This is mine, this I am, this is my self'?" "No, venerable sir." "Good, monks! Form, monks, should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is. "Feeling... perception... formations... consciousness, do you regard as 'This is mine, this I am, this is my self'?" "No, venerable sir." "Good, monks! Consciousness, monks, should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is... (and so on)... seeing thus... (and so on)... he understands: 'Done is what was to be done, there is no more for this state of being.'" The Sixth. 7. The Second Discourse on Being Questioned 119. At Savatthi. "What do you think, monks, do you regard form as 'This is not mine, this I am not, this is not my self'?" "Yes, venerable sir." "Good, monks! Form, monks, should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is. Feeling... perception... formations... consciousness, do you regard as 'This is not mine, this I am not, this is not my self'?" "Yes, venerable sir." "Good, monks! Consciousness, monks, should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is... (and so on)... thus... (and so on)... he understands: 'there is no more for this state of being.'" The Seventh. 8. The Discourse on Things that Bind 120. At Savatthi. "Monks, I will teach you things that bind and the binding itself. Listen to that. What, monks, are the things that bind, and what is the binding? Form, monks, is a thing that binds; Whatever desire-passion is there, that is the fetter there. Feeling... perception... formations... consciousness is a fettering phenomenon; whatever desire-passion is there, that is the fetter there. These, bhikkhus, are called fettering phenomena, and this is the fetter. The Eighth. 9. The Discourse on Clinging 121. At Sāvatthī. "Bhikkhus, I will teach you the phenomena that are clung to, and clinging. Listen to that. And what, bhikkhus, are the phenomena that are clung to, and what is clinging? Form, bhikkhus, is a phenomenon that is clung to; whatever desire-passion is there, that is clinging there. Feeling... perception... formations... consciousness is a phenomenon that is clung to; whatever desire-passion is there, that is clinging there. These, bhikkhus, are called phenomena that are clung to, and this is clinging." The Ninth. 10. The Discourse on the Virtuous 122. At one time, the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling in Bārāṇasī, at Isipatana in the Deer Park. Then, in the evening, the Venerable Mahākoṭṭhika rose from his seclusion and approached the Venerable Sāriputta... and said this: "Friend Sāriputta, what phenomena should a virtuous bhikkhu attend to properly?" "Friend Koṭṭhika, a virtuous bhikkhu should attend properly to the five aggregates of clinging as impermanent, as suffering, as a disease, as a boil, as a dart, as a misfortune, as an affliction, as alien, as disintegrating, as empty, as not-self. Which five? Namely: the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the formations aggregate of clinging, the consciousness aggregate of clinging. Friend Koṭṭhika, a virtuous bhikkhu should attend properly to these five aggregates of clinging as impermanent, as suffering, as a disease, as a boil, as a dart, as a misfortune, as an affliction, as alien, as disintegrating, as empty, as not-self. It is possible, friend, that a virtuous bhikkhu, attending properly to these five aggregates of clinging as impermanent... as not-self, may attain stream-entry..." ...realize the fruit." "But, friend Sāriputta, by a stream-enterer monk, which phenomena should be wisely attended to?" "Indeed, friend Koṭṭhika, by a stream-enterer monk, these five aggregates of clinging should be wisely attended to as impermanent, as suffering, as not-self. And it is possible, friend, that a stream-enterer monk, wisely attending to these five aggregates of clinging as impermanent, as suffering, as not-self, might realize the fruit of once-returning." "But, friend Sāriputta, by a once-returner monk, which phenomena should be wisely attended to?" "Indeed, friend Koṭṭhika, by a once-returner monk, these five aggregates of clinging should be wisely attended to as impermanent, as suffering, as not-self. And it is possible, friend, that a once-returner monk,