At Savatthi. “Bhikkhus, those ascetics and brahmins who recollect their manifold past abodes all recollect the five aggregates subject to clinging or a certain one among them. What five?
“When recollecting thus, bhikkhus: ‘I had such form in the past,’ it is just form that one recollects. When recollecting: ‘I had such a feeling in the past,’ it is just feeling that one recollects. When recollecting: ‘I had such a perception in the past,’ it is just perception that one recollects. When recollecting: ‘I had such volitional formations in the past,’ it is just volitional formations that one recollects. When recollecting: ‘I had such consciousness in the past,’ it is just consciousness that one recollects.
“And why, bhikkhus, do you call it form? ‘It is deformed,’ bhikkhus, therefore it is called form. Deformed by what? Deformed by cold, deformed by heat, deformed by hunger, deformed by thirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents. ‘It is deformed,’ bhikkhus, therefore it is called form.
“And why, bhikkhus, do you call it feeling? ‘It feels,’ bhikkhus, therefore it is called feeling. And what does it feel? It feels pleasure, it feels pain, it feels neither-pain-nor-pleasure. ‘It feels,’ bhikkhus, therefore it is called feeling.
“And why, bhikkhus, do you call it perception? ‘It perceives,’ bhikkhus, therefore it is called perception. And what does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. ‘It perceives,’ bhikkhus, therefore it is called perception.
“And why, bhikkhus, do you call them volitional formations? ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations. And what is the conditioned that they construct? They construct conditioned form as form; they construct conditioned feeling as feeling; they construct conditioned perception as perception; they construct conditioned volitional formations as volitional formations; they construct conditioned consciousness as consciousness. ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations.
“And why, bhikkhus, do you call it consciousness? ‘It cognizes, ’ bhikkhus, therefore it is called consciousness. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it cognizes salty, it cognizes bland. ‘It cognizes,’ bhikkhus, therefore it is called consciousness.
“Therein, bhikkhus, the instructed noble disciple reflects thus: ‘I am now being devoured by form. In the past too I was devoured by form in the very same way that I am now being devoured by present form. If I were to seek delight in future form, then in the future too I shall be devoured by form in the very same way that I am now being devoured by present form.’ Having reflected thus, he becomes indifferent towards past form, he does not seek delight in future form, and he is practising for revulsion towards present form, for its fading away and cessation.
“He reflects thus: ‘I am now being devoured by feeling.’ … … ‘I am now being devoured by perception.’ … ‘I am now being devoured by volitional formations.’ … ‘I am now being devoured by consciousness. In the past too I was devoured by consciousness in the very same way that I am now being devoured by present consciousness. If I were to seek delight in future consciousness, then in the future too I shall be devoured by consciousness in the very same way that I am now being devoured by present consciousness.’ Having reflected thus, he becomes indifferent towards past consciousness, he does not seek delight in future consciousness, and he is practising for revulsion towards present consciousness, for its fading away and cessation.
“What do you think, bhikkhus, is form permanent or impermanent? … Is feeling … perception … volitional formations … consciousness permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.”
“Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“This is called, bhikkhus, a noble disciple who dismantles and does not build up; who abandons and does not cling; who scatters and does not amass; who extinguishes and does not kindle.
“And what is it that he dismantles and does not build up? He dismantles form and does not build it up. He dismantles feeling … perception … volitional formations … consciousness and does not build it up.
“And what is it that he abandons and does not cling to? He abandons form and does not cling to it. He abandons feeling … perception … volitional formations … consciousness and does not cling to it.
“And what is it that he scatters and does not amass? He scatters form and does not amass it. He scatters feeling … perception … volitional formations … consciousness and does not amass it.
“And what is it that he extinguishes and does not kindle? He extinguishes form and does not kindle it. He extinguishes feeling … perception … volitional formations … consciousness and does not kindle it.
“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
“This is called, bhikkhus, a noble disciple who neither builds up nor dismantles, but who abides having dismantled; who neither abandons nor clings, but who abides having abandoned; who neither scatters nor amasses, but who abides having scattered; who neither extinguishes nor kindles, but who abides having extinguished.
“And what is it, bhikkhus, that he neither builds up nor dismantles, but abides having dismantled? He neither builds up nor dismantles form, but abides having dismantled it. He neither builds up nor dismantles feeling … perception … volitional formations … consciousness, but abides having dismantled it.
“And what is it that he neither abandons nor clings to, but abides having abandoned? He neither abandons nor clings to form, but abides having abandoned it. He neither abandons nor clings to feeling … perception … volitional formations … consciousness, but abides having abandoned it.
“And what is it that he neither scatters nor amasses, but abides having scattered? He neither scatters nor amasses form, but abides having scattered it. He neither scatters nor amasses feeling … perception … volitional formations … consciousness, but abides having scattered it.
“And what is it that he neither extinguishes nor kindles, but abides having extinguished? He neither extinguishes nor kindles form, but abides having extinguished it. He neither extinguishes nor kindles feeling … perception … volitional formations … consciousness, but abides having extinguished it.
“When, bhikkhus, a bhikkhu is thus liberated in mind, the devas together with Indra, Brahma, and Pajapati pay homage to him from afar:
“‘Homage to you, O thoroughbred man!
Homage to you, O highest among men!
We ourselves do not directly know
Dependent upon what you meditate.’”