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are sorrow, lamentation, pain, grief, despair? Of what source? Here, bhikkhus, an uninstructed ordinary person, not seeing the noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones, not seeing the true men, unskilled in the Dhamma of the true men, undisciplined in the Dhamma of the true men, regards form as self, or self as possessing form; or form as in self, or self as in form. That form of his changes, it becomes otherwise. From the change and otherwise-becoming of that form, there arise sorrow, lamentation, pain, grief, despair. He regards feeling as self, or self as possessing feeling; or or feeling in self, or self in feeling. That feeling of his changes, and and becomes otherwise. From that change and otherwise-becoming of feeling, arise sorrow, lamentation, pain, displeasure, and despair. He regards perception as self... He regards formations as self... He regards consciousness as self, or self as possessing consciousness; or consciousness in self, or self in consciousness. That consciousness of his changes, and becomes otherwise. From that change and otherwise-becoming of consciousness, arise sorrow, lamentation, pain, displeasure, and despair. But, bhikkhus, having known the impermanence of form, its change, its fading, its cessation, that form formerly and form now, all form is impermanent, suffering, subject to change, when one sees this as it is with right wisdom, those sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not tremble; not trembling, one dwells happily; a bhikkhu dwelling happily is called 'temporarily cooled'. But, bhikkhus, having known the impermanence of feeling, its change, its fading, its cessation, that feeling formerly and feeling now, all feeling is impermanent, suffering, subject to change, when one sees this as it is with right wisdom, those sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not tremble; not trembling, one dwells happily; a bhikkhu dwelling happily is called 'temporarily cooled'. Of perception... of formations, bhikkhus, having known their impermanence, their change, their fading, their cessation, that formations formerly and formations now, all formations are impermanent, suffering, subject to change, when one sees this as it is with right wisdom, those sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not tremble; not trembling, one dwells happily; a bhikkhu dwelling happily is called 'temporarily cooled'. Of consciousness, bhikkhus, having known its imperm... Knowing its passing, its change, its fading, its cessation, and that consciousness, past and present, all consciousness, is impermanent, is suffering, is subject to change, seeing this as it truly is with right wisdom, those sorrows, lamentations, pains, griefs, and despairs are abandoned. With their abandonment, one does not tremble. Not trembling, one dwells happily. A monk dwelling happily is called 'temporarily cooled'. First. 2. The Discourse on the Path 44. At Sāvatthī. Monks, I will teach you the path leading to the origin of identity, and the path leading to the cessation of identity. Listen to that. And what, monks, is the path leading to the origin of identity? Here, monks, an uninstructed ordinary person, not seeing the noble ones, not skilled in the Dhamma of the noble ones, not trained in the Dhamma of the noble ones, not seeing the true persons, not skilled in the Dhamma of the true persons, not trained in the Dhamma of the true persons, regards form as self, or self as possessing form; or form as in self, or self as in form. He regards feeling as self... perception as self... formations as self... consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. This, monks, is called 'the path leading to the origin of identity, the path leading to the origin of identity.' Thus, monks, this is called 'the view leading to the origin of suffering.' This is its meaning here. And what, monks, is the path leading to the cessation of identity? Here, monks, an instructed noble disciple, seeing the noble ones, skilled in the Dhamma of the noble ones, well-trained in the Dhamma of the noble ones, seeing the true persons, skilled in the Dhamma of the true persons, well-trained in the Dhamma of the true persons, 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 as self... nor perception as self... nor formations as self... nor consciousness as self, nor self as possessing consciousness; nor consciousness as in self, nor self as in or oneself. This is called, monks, 'the path leading to the cessation of self-identity, the path leading to the cessation of self-identity.' Thus, monks, it is called 'the contemplation leading to the cessation of suffering.' This is its meaning." The Second. 3. The Discourse on Impermanence 45. At Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as 'This is not mine, I am not this, this is not my self' with right wisdom as it really is. When one sees this as it really is with right wisdom, the mind becomes dispassionate and is liberated from the defilements without clinging. Feeling is impermanent. Perception is impermanent. Volitional formations are impermanent. Consciousness is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as 'This is not mine, I am not this, this is not my self' with right wisdom as it really is. When one sees this as it really is with right wisdom, the mind becomes dispassionate and is liberated from the defilements without clinging. If, monks, a bhikkhu's mind is dispassionate and liberated from defilements without clinging with regard to the element of form, with regard to the element of feeling, with regard to the element of perception, with regard to the element of volitional formations, with regard to the element of consciousness, if, monks, a bhikkhu's mind is dispassionate and liberated from defilements without clinging. Being liberated, it is steady. Being steady, it is content. Being content, it does not waver. Not wavering, one attains Nibbāna in oneself. 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being' – one understands this." The Third. 4. The Second Discourse on Impermanence 46. At Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as 'This is not mine, I am not this, this is not my self' with right wisdom as it really is. Feeling is impermanent. Perception is impermanent. Volitional formations are impermanent. Consciousness is impermanent. What is impermanent is suffering; what is suffering is non-self; that which is not self, 'This is not mine, this I am not, this is not my self' thus it should be seen as it truly is with right wisdom." "When one sees as it truly is with right wisdom, views about the past do not arise. When views about the past do not exist, views about the future do not arise. When views about the future do not exist, grasping with force does not occur. When grasping with force does not occur, the mind becomes dispassionate and is liberated without clinging from the taints in form... in feeling... in perception... in mental formations... in consciousness. Being liberated, it is steadfast. Being steadfast, it is content. Being content, it does not waver. Not wavering, it attains final Nibbāna within itself. 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being' thus it understands." The Fourth. 5. The Discourse on Contemplation 47. Thus have I heard. At Sāvatthī. "Whatever ascetics or brahmins, monks, contemplate the self in various ways, all of them contemplate the five aggregates of clinging, or one of them. Which five? Here, monks, the uninstructed ordinary person, not seeing the noble ones, not skilled in the Dhamma of the noble ones, not trained in the Dhamma of the noble ones, not seeing the true men, not skilled in the Dhamma of the true men, not trained in the Dhamma of the true men, contemplates form as self, or self as possessing form; or form in self, or self in form. He contemplates feeling... perception... mental formations... consciousness as self, or self as possessing consciousness; or consciousness in self, or self in consciousness." "Thus, this contemplation, and the notion 'I am' is not abandoned in him. When the notion 'I am' is not abandoned, monks, there is the descent of the five faculties — the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. There is, monks, mind, there are phenomena, there is the element of ignorance. Ignorance Monks, when touched by feeling born of contact, an uninstructed ordinary person thinks, 'I am'; he thinks, 'This I am'; he thinks, 'I shall be'; he thinks, 'I shall not be'; he thinks, 'I shall be with form'; he thinks, 'I shall be without form'; he thinks, 'I shall be percipient'; he thinks, 'I shall be non-percipient'; he thinks, 'I shall be neither percipient nor non-percipient.' But, monks, the five faculties remain right there. Then, for the instructed noble disciple, ignorance is abandoned, knowledge arises. With the fading away of ignorance, with the arising of knowledge, he does not think, 'I am'; he does not think, 'This I am'; he does not think, 'I shall be'... 'I shall not be'... 'with form'... 'without form'... 'percipient'... 'non-percipient'... he does not think, 'I shall be neither percipient nor non-percipient.' Fifth. 6. Discourse on the Aggregates 48. At Sāvatthī. "Monks,