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wisely attending to these five aggregates of clinging as impermanent, as suffering, as not-self, might realize the fruit of non-returning." "But, friend Sāriputta, by a non-returner monk, which phenomena should be wisely attended to?" "Indeed, friend Koṭṭhika, by a non-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 non-returner monk, wisely attending to these five aggregates of clinging as impermanent, as suffering, as not-self, might realize arahantship." "But, friend Sāriputta, by an arahant, which phenomena should be wisely attended to?" "Indeed, friend Koṭṭhika, by an arahant, these five aggregates of clinging should be wisely attended to as impermanent, as suffering, as a disease, as a boil, as a dart, as an affliction, as an illness, as alien, as disintegrating, as empty, as not-self. There is no further task for an arahant, friend, nor any accumulation of what has been done; yet these phenomena, developed and cultivated, lead to a pleasant abiding in this very life and to mindfulness and clear comprehension." The Tenth. 11. The Discourse on the Well-Instructed. 123. At one time, the Venerable Sāriputta and the Venerable Mahākoṭṭ... dwelling in Bārāṇasī, at Isipatana, in the Deer Park. Then, in the evening, Venerable Mahākoṭṭhika, having risen from his seclusion, approached Venerable Sāriputta; having approached… and said this: “Friend Sāriputta, what things should a well-instructed monk attend to wisely?” “Friend Koṭṭhika, a well-instructed monk should attend to the five aggregates of clinging as impermanent… as not-self, wisely. Which five? Namely—the aggregate of clinging to form… the aggregate of clinging to consciousness. Friend Koṭṭhika, a well-instructed monk should attend to these five aggregates of clinging as impermanent… as not-self, wisely. It is possible, friend, that a well-instructed monk, attending to these five aggregates of clinging as impermanent… as not-self, might realize the fruit of stream-entry.” “But friend Sāriputta, what things should a stream-entered monk attend to wisely?” “Friend Koṭṭhika, a stream-entered monk should also attend to these five aggregates of clinging as impermanent… as not-self, wisely. It is possible, friend, that a stream-entered monk, attending to these five aggregates of clinging as impermanent… as not-self, might realize the fruit of once-returning… the fruit of non-returning… the fruit of arahantship.” “But friend Sāriputta, what things should an arahant attend to wisely?” “Friend Koṭṭhika, an arahant should also attend to these five aggregates of clinging as impermanent, as suffering, as a disease, as a boil, as a dart, as an affliction, as an ailment, as alien, as disintegrating, as empty, as not-self, wisely. There is no further task for an arahant, friend, nor any accumulation of what has been done; but these things, developed and made much of, lead to a pleasant abiding in this very life, and to mindfulness and clear comprehension.” The Eleventh. 12. The Kappan Sutta 124. At Sāvatthī. Then Venerable Kappa approached the Blessed One… ...went... Venerable Kappa, seated at one side, said to the Blessed One: "How, indeed, Bhante, by knowing, 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, Kappa, past, future, or present, internal or external, coarse or subtle, inferior or superior, far or near, all such form — 'This is not mine, this I am not, this is not my self' — thus one sees it as it really is with right wisdom. Whatever feeling... Whatever perception... Whatever mental formations... Whatever consciousness, past, future, or present, internal or external, coarse or subtle, inferior or superior, far or near, all such consciousness — 'This is not mine, this I am not, this is not my self' — thus one sees it as it really is with right wisdom. Thus, Kappa, by knowing, by seeing, in this body with consciousness, and in all external signs, the latent tendencies of 'I-making', 'mine-making', and conceit do not arise." The Twelfth. 13. The Second Discourse to Kappa. 125. At Sāvatthī. Venerable Kappa, seated at one side, said to the Blessed One: "How, indeed, Bhante, by knowing, by seeing, in this body with consciousness, and in all external signs, does the mind become rid of 'I-making', 'mine-making', and conceit, transcending measures, peaceful, well-liberated?" "Whatever form, Kappa, past, future, or present... all such form — 'This is not mine, this I am not, this is not my self' — thus having seen it as it really is with right wisdom, one is liberated without clinging. Whatever feeling... Whatever perception... Whatever mental formations... Whatever consciousness, past, future, or present, internal or external, coarse or subtle, inferior or superior, far or near, all such consciousness — 'This is not mine, this I am not, this is not my self' — thus this..." having seen it as it really is with right wisdom, is liberated without clinging. Thus, Kappa, for one who knows thus, who sees thus, in this body with consciousness, and in all external signs, the mind is free from 'I-making' and 'mine-making', free from conceit, transcending measure, peaceful, well-liberated." The Thirteenth. The Chapter on Dhamma Speakers, the Twelfth. Its summary: Ignorance, knowledge, two speakers, two questions on bonds; Fetters, clinging, virtue, learned, and two on Kappa. 13. The Chapter on Ignorance 1. Discourse on Things of Arising 126. At Savatthi. Then a certain bhikkhu approached the Blessed One; having approached... ...sat down to one side, that bhikkhu said to the Blessed One: "Ignorance, ignorance, it is said, venerable sir. What, venerable sir, is ignorance, and to what extent is one immersed in ignorance?" "Here, bhikkhu, the uninstructed ordinary person does not understand form as it really is: 'form is of an arising nature'; does not understand form as it really is: 'form is of a perishing nature'; does not understand form as it really is: 'form is of an arising and perishing nature'. Does not understand feeling as it really is: 'feeling is of an arising nature'; does not understand feeling as it really is: 'feeling is of a perishing nature'; does not understand feeling as it really is: 'feeling is of an arising and perishing nature'. Does not understand perception... ...does not understand volitional formations as they really are: 'volitional formations are of an arising nature'; does not understand volitional formations as they really are: 'volitional formations are of a perishing nature'; does not understand volitional formations as they really are: 'volitional formations are of an arising and perishing nature'. Does not understand consciousness as it really is: 'consciousness is of an arising nature'; does not understand consciousness as it really is: 'consciousness is of a perishing nature'; does not understand consciousness as it really is: 'consciousness is of an arising and perishing nature'. consciousness, 'consciousness subject to arising and passing away' he does not understand as it actually is. This, bhikkhu, is called ignorance; and to this extent one is immersed in ignorance." When this was said, that bhikkhu said to the Blessed One: "'Knowledge, knowledge,' bhante, is said. What, bhante, is knowledge, and to what extent is one immersed in knowledge?" "Here, bhikkhu, a well-taught noble disciple understands form subject to arising as 'form subject to arising' as it actually is; understands form subject to passing away as 'form subject to passing away' as it actually is; understands form subject to arising and passing away as 'form subject to arising and passing away' as it actually is. Understands feeling subject to arising as 'feeling subject to arising' as it actually is; understands feeling subject to passing away as 'feeling subject to passing away' as it actually is; understands feeling subject to arising and passing away as 'feeling subject to arising and passing away' as it actually is. Understands perception subject to arising... understands volitional formations subject to arising as 'volitional formations subject to arising' as they actually are; understands volitional formations subject to passing away as 'volitional formations subject to passing away' as they actually are; understands volitional formations subject to arising and passing away as 'volitional formations subject to arising and passing away' as they actually are. Understands consciousness subject to arising as 'consciousness subject to arising' as it actually is; understands consciousness subject to passing away as 'consciousness subject to passing away' as it actually is; understands consciousness subject to arising and passing away as 'consciousness subject to arising and passing away' as it actually is. This, bhikkhu, is called knowledge; and to this extent one is immersed in knowledge." The First. 2. The Second Discourse on Things Subject to Arising 127. At one time, Venerable Sāriputta and Venerable Mahākoṭṭhika were dwelling in Bārāṇasī, in Isipatana, at the Deer Park. Then Venerable Mahākoṭṭhika, having emerged from seclusion in the evening... ...seated to one side, Venerable Mahākoṭṭhika said to Venerable Sāriputta: "'Ignorance, ignorance,' friend Sāriputta, is said. Sāriputta, it is said. What then, friend, is ignorance, and to what extent is one ignorant? Here, friend, an uninstructed ordinary person does not know form as 'form subject to arising' as it really is; does not know form as 'form subject to passing away' as it really is; does not know form as 'form subject to arising and passing away' as it really is. Does not know feeling as 'feeling subject to arising' as it really is; does not know feeling as 'feeling subject to passing away' as it really is; does not know feeling