I. The Noble Truth of Suffering

DN 22 And what is the noble truth of suffering? Rebirth (jāti) is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, unhappiness and distress are suffering; experiencing what is unpleasant is suffering; missing what is pleasing is suffering; not getting what one wants is suffering. In short, the five components of existence (the “five khandha” that fully describe your body and mind) are suffering.

And what is rebirth? In whatever type of beings, of whatever species of beings, there is rebirth, coming-to-be, coming forth, the appearance of the khandhas, the acquisition of the senses, that is called rebirth.

And what is old age? In whatever type of beings, of whatever species of beings, there is old age, decrepitude, broken teeth, grey hair, wrinkled skin, shrinking with age, decay of the senses, that is called old age.

And what is death? In whatever type of beings, of whatever species of beings, there is a passing-away, demise, a disappearance, a death, a dying, decease, a destruction of the khandhas, a discarding of the body; that is called death.

And what is sorrow? Whenever, by any kind of misfortune, anyone is affected by something of a painful nature, sorrow, mourning, anguish, grief, unhappiness; that is called sorrow.

And what is lamentation? Whenever, by any kind of misfortune, anyone is affected by something of a painful nature and there is crying out, weeping, making much noise for grief, wailing; that is called lamentation.

And what is pain? Whatever painful feeling results from bodily contact; that is called pain.

And what is unhappiness? Whatever mental painful feeling arises from the mind; that is called unhappiness.

And what is distress? Whenever, by any kind of misfortune, anguish arises from something of a painful or unpleasant nature; that is called distress.

And what is experiencing what is unpleasant? Whoever has unwanted, disliked, unpleasant sights, sounds, smells, tastes, touches or mind-objects, or whoever meets those who wish you harm, cause you discomfort or insecurity; that is called experiencing what is unpleasant.

And what is missing what is pleasing? Whoever has pleasant sights, sounds, smells, tastes, touches or mind-objects, or whoever encounters well-wishers, those who provide you with comfort or security, such as family or friends, and then is deprived of such interaction or connection; that is called missing what is pleasing.

And what is not getting what one wants? In beings subject to birth this desire arises: “Oh that we were not subject to birth, that we might never be reborn!” But this cannot be gained by desire. That is an example of not getting what one wants.

In beings subject to old age, to disease, to death, to sorrow, lamentation, pain, negativity and distress they might want: “Oh that we were not subject to old age, to disease, to death, to sorrow, lamentation, pain, negativity and distress; that we might not come to these things!” But this cannot be gained by wanting. That is another example of not getting what one wants.

The Five Components of Existence (The Khandhas)

DN 22 And what is meant by “in brief, the five grasping aggregates are suffering”? They are as follows: the body (rūpa), experience (vedanā), perception (saññā), the will and other mental formations (saṅkhāra), and consciousnesses (viññāna). These are the five components of existence that are suffering.

And that is called the noble truth of suffering.

MN 44 “Is that fuel (upādāna) the same as these five components of existence, or is the fuel something apart from the five components of existence?”

“That fuel is neither the same as the five components of existence, nor is the fuel separate from the five components of existence. It is the desire and wanting that is part of these five components of existence that is the fuel that sustains them.”

SN 22.59 Any kind of body whatsoever, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near—this is the body component of existence. All bodies should be seen as they really are with correct wisdom thus: “This is not mine; this I am not; this is not a permanent essence (attā).”

Any kind of experience whatsoever, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near—this is the experience component of existence. All experience should be seen as it really is with correct wisdom thus: “This is not mine; this I am not; this is not a permanent essence.”

Any kind of perception whatsoever, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near—this is the perception component of existence. All perception should be seen as it really is with correct wisdom thus: “This is not mine; this I am not; this is not a permanent essence.”

Any kind of will (and other mental formations) whatsoever, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near—this is the will and mental formations component of existence. All will should be seen as it really is with correct wisdom thus: “This is not mine; this I am not; this is not a permanent essence.”

Any kind of consciousness whatsoever, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near—this is the consciousnesses components of existence. All consciousnesses should be seen as they really are with correct wisdom thus: “This is not mine; this I am not; this is not a permanent essence.”

The Body Component of Existence

MN 28 And what is the body component of existence? It is the four great elements and the physical qualities derived from the four great elements.

And what are the four great elements? They are the earth, water, fire and the air element.

The Experience (Vedanā) Component of Existence

SN 36.1 There are these three types of experience. What three? Pleasant experience through any of the six senses. Unpleasant experience through any of the six senses. Neither-unpleasant-nor-pleasant (neutral) experience through any of the six senses. These are the three types of experience.

The Perception Component of Existence

SN 22.56 And what is perception? There are these six kinds of perception: perception of sights, sounds, smells, tastes, touches, and perception of mental objects.

The Will (and Other Mental Formations) Component of Existence

SN 22.56 And what is the will? There are these six kinds of volition: will regarding sights, will regarding sounds, will regarding smells, will regarding tastes, will regarding touches, will regarding mental objects.

The Consciousnesses Component of Existence

SN 22.56 And what are consciousnesses? There are these six kinds of consciousnesses: sight-consciousness, hearing-consciousness, smell-consciousness, taste-consciousness, body-consciousness, and mind-consciousness.

Dependent Origination of Consciousnesses

MN 28 If the sense of knowing is intact but no mind-objects (dhammā) come into its range, then there is no manifestation of mind consciousness.

If the sense of knowing is intact, mind-objects come into its range, but there’s no conscious engagement; then there’s no manifestation of mind-consciousness.

But when the sense of knowing is intact, mind-objects come into its range and there is conscious engagement; then mind-consciousness manifests.

And so with the other five senses and the origination each of their own type of consciousness.

Consciousnesses are reckoned by the particular condition dependent upon which they arise. When consciousness arise dependent on sights and visual objects, they are reckoned as sight-consciousness. When consciousness arise dependent on hearing and sounds, they are reckoned as hearing-consciousness. When consciousness arise dependent on smells and odours, they are reckoned as smell-consciousness. When consciousness arise dependent on tastes and flavours, they are reckoned as taste-consciousness. When consciousness arise dependent on touches and tangibles, they are reckoned as touch-consciousness. When consciousness arise dependent on the mind and mind-objects, they are reckoned as mind-consciousness.

Whatsoever there is of “form” (rūpa), this belongs to the form component of existence. Whatsoever there is of “experience” (vedanā), this belongs to the experience component of existence. Whatsoever there is of “perception” (saññā), this belongs to the perception component of existence. Whatsoever there are of “will and other mental formations” (saṅkhārā), this belongs to the will component of existence. Whatsoever there is of “consciousnesses” (viññāṇa), this belongs to the consciousnesses component of existence.

Saṅkhārā

SN 22.56 + 57 What is the saṅkhārā component of existence? The definition of saṅkhārā is “the six types of will” (cetanā-kāya): will involved with the objects of the six senses.

Dependency of Consciousnesses

SN 22.53 Though someone might say: “Apart from the form, apart from experience (vedanā), apart from perception, apart from will, I will make known the coming and going of consciousnesses, their passing away and rebirth, their growth, increase, and expansion”—that is impossible.

SN 12.67 [Venerable Sāriputta:] Just as two sheaves of reeds might stand leaning against each other, so too, with the objects of consciousnesses (nāma-rūpa) as a condition, consciousnesses come to be; with consciousnesses as condition, the objects of consciousnesses come to be…

If one were to remove one of those sheaves of reeds, the other would fall. So too, with the cessation of consciousnesses, the objects of consciousnesses cease to exist; with the cessation of the objects of consciousnesses, consciousnesses cease to exist.

The Three Characteristics of Existence

AN 3.136 All phenomena that arise from a cause do not persist (anicca)… All phenomena that arise from a cause are suffering … All phenomena are without a permanent essence.

SN 22.59 “What do you think: does the body persist or disintegrate?”
“It disintegrates, venerable sir.”
“Is what disintegrates suffering or happiness?”
“Suffering, sir.”
“Is what disintegrates, is suffering, and subject to change, fit to be regarded thus:
‘This is mine, this I am, this is a permanent essence?’”
“No, sir.”
“Does experience persist or disappear? … Does perception persist or change? …
Does will stay the same or come, go and alter? … Are consciousnesses constant
or changing?”
“Always changing, sir.”
“Is what is always changing suffering or happiness?”
“Suffering, sir.”
“Is what is inconstant, suffering, and subject to change, fit to be regarded thus:
‘This is mine, this I am, this is a permanent essence?’”
“No, sir.”

The Anattā Doctrine

SN 22.95 Suppose that this river Ganges was carrying along a great lump of foam. A person with good sight would inspect and carefully investigate it, and it would appear to them to be void, hollow, and empty. For what solidity could one find in a mere lump of foam?

So too, whatever kind of form (body) there is, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near: you inspect and carefully investigate it, and it would appear to you to be void, empty, insubstantial. For what solidity could there be in form?

Suppose it were raining and big raindrops are falling, and a water bubble arises and bursts on the surface of the water. A person with good sight would inspect and carefully investigate it, and it would appear to them to be void, hollow, and momentary. For what permanence could there be with in a water bubble?

So too, whatever kind of experience there is, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near: you inspect and carefully investigate it, and it would appear to you to be void, empty, and momentary. For can anything constant be found in experience?

Suppose that in the last month of the hot season, around noon, a shimmering mirage appears. A person with good sight would inspect and carefully investigate it, and it would appear to them to be void, hollow, and illusory. For what reality could there be in a mirage?

So too, whatever kind of perception there is, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near: you inspect and carefully investigate it, and it would appear to you to be void, empty and illusory. For what reality could there be in perception?

Suppose a person needing hardwood would take a chainsaw and enter a forest. There they would see the trunk of a large banana tree, straight, fresh, without a fruit-bud core. They would cut it down at the root, cut off the crown, and unroll the coil. As they unroll the coil, they would not find even softwood, let alone hardwood. A person with good sight would inspect and carefully investigate it, and it would appear to them to be void, hollow, and without a base. For what basis could there be in the trunk of a banana tree?

So too, whatever kind of will there is, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near: you inspect it and carefully investigate it. As you investigate it, it appears to you to be void, empty, and hollow. For what underlying basis could there be in the will?

Suppose that a magician would perform a trick at a crossroads. A person with good eyesight would inspect it, ponder it, and carefully investigate it, and it would appear to them to be void, hollow, and deceptive. For what truth could there be in a magical illusion?

So too, whatever kind of consciousnesses there are, whether past, future, or present, one’s own or others’, gross or subtle, inferior or superior, far or near: you inspect and carefully investigate them, and they would appear to you to be void, empty, and deceptive. For what authenticity could there be in consciousnesses?

One who seeks pleasure in form seeks only irritation. One who seeks irritation, I say, is not freed from suffering.

One who seeks gratification in experiences seeks only disappointment. One who seeks disappointment, I say, is not freed from suffering.

SN 22.29 One who seeks reality in perceptions seeks only illusions. One who seeks for illusions, I say, is not freed from suffering.

One who seeks contentment in the will seeks only frustration. One who seeks frustration, I say, is not freed from suffering.

One who seeks eternity in consciousnesses seeks only for the affliction of more rebirth. One who seeks for rebirth, I say, is not freed from suffering.

Dhp 146-148 Why this laughter, why this joy, when it’s ever burning?
Shrouded all about in gloom won’t you look for the light?
Look at this attention-demanding body:
A mass of irritations, constantly needing support, prone to illness, with nothing stable or lasting.
This body gets worn out—so fragile, an incubator for disease.
When life ends in death, this disappointing body dissolves.

The Three Warnings

AN 3.36 But, my friend, didn’t you ever see a man or a woman, eighty years of age or more, frail, sickly, struggling to walk even with a walking frame, with many a complaint, strength gone, with false teeth, with white hair or a wig, with wrinkled skin and blotched limbs, and forgetful?

My friend, didn’t it occur to you, an intelligent and mature person: “I too am subject to old age; I am not exempt from old age. Let me now do good kamma while I still can by body, speech, and mind?”

But, my friend, didn’t you ever see a man or a woman, sick, moaning, gravely ill, bed-ridden, incontinent?

My friend, didn’t it occur to you, an intelligent and mature person: “I too am subject to illness; I am not exempt from illness. Let me now do good kamma while I still can by body, speech, and mind?”

But, my friend, didn’t you ever see among human beings a dead man or a woman in a coffin, about to be cremated or buried?

My friend, didn’t it occur to you, an intelligent and mature person: “I too am subject to death. I am not exempt from death. Let me now do good kamma while I still can by body, speech, and mind?”

Saṁsāra

SN 15.3 This saṁsāra is without a beginning. A first point is not found of beings roaming and wandering on, blinded by delusion and addicted to wanting.

What do you think, which is more: the stream of tears that you have wept as you roamed and wandered on through your many lives, weeping and wailing because of enduring the disagreeable and not getting what you want—this, or the water in all the great oceans?

For a long time you have experienced grief through the death of a loved one or of a dear friend, or the loss of reputation or wealth; as you have experienced this, weeping and wailing because of enduring despair and not getting what you want, the stream of tears that you have wept is more than the water in all the great oceans.

Which do you think is more: the streams of blood that you have shed when you were beheaded as you roamed and wandered on through this long course—this, or the water in all the great oceans?

For a long time you have been arrested as murderers, burglars, and adulterers, and when you were beheaded, the stream of blood that you shed is greater than the water in all the great oceans.

For what reason? Because this saṁsāra is without a beginning. A first point is not found of beings who, blinded by delusion and addicted to wanting, are journeying through this round of rebirth and death.

SN 15.10 Even just one person, wandering on through their many lives, blinded by delusion and addicted to wanting, would leave behind a stack of bones, a heap of bones, a mass of bones as large as the Himalayas—if there were someone to collect them all, what was collected would not perish. For what reason? Because this saṁsāra is without a beginning.

SN 15.1 For such a long time you have experienced suffering, agony, and disaster, and swelled the cemeteries with the bones from your many lives. It is enough to experience revulsion (nibbidā) towards all volitional formations (the will), enough to let go of the cause of more birth, enough to be liberated from saṁsāra.