Saṁyutta Nikāya:
III. Khandhā Vagga:
22: Khandhāsaṁyutta
Ānandena Suttaṁ
Sutta 158
By Ānanda
Thus have I heard:
The Exalted One was once staying near Sāvatthī
at the Jeta Grove in Anāthapiṇḍika's Park.ed1
Then the venerable Ānanda came to the Exalted One.
Approaching the Exalted One he said:
"Well for me, lord, if the Exalted One were to teach me a doctrine, hearing which from the Exalted One, I might dwell remote, strenuous, ardent and intent.'
"As to this, what think you, Ānanda?
Now as to this, what think you, Ānanda?|| ||
Is body permanent or impermanent?"
"Impermanent, lord."
"That which is impermanent,
is it weal or woe?"
"Woe, lord."
"But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:
'This is mine,
this am I
this is the Self of me?'"
"Surely not, lord."
■
"Is feeling permanent or impermanent?"
"Impermanent, lord."
"That which is impermanent,
is it weal or woe?"
"Woe, lord."
"But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:
'This is mine,
this am I
this is the Self of me?'"
"Surely not, lord."
■
"Is perception permanent or impermanent?"
"Impermanent, lord."
"That which is impermanent,
is it weal or woe?"
"Woe, lord."
"But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:
'This is mine,
this am I
this is the Self of me?'"
"Surely not, lord."
■
"Are the activities permanent or impermanent?"
"Impermanent, lord."
"That which is impermanent,
is it weal or woe?"
"Woe, lord."
"But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:
'This is mine,
this am I
this is the Self of me?'"
"Surely not, lord."
■
"Is consciousness permanent or impermanent?"
"Impermanent, lord."
"That which is impermanent,
is it weal or woe?"
"Woe, lord."
"But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:
'This is mine,
this am I
this is the Self of me?'"
"Surely not, lord."
"Therefore, Ānanda, every body whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every body should be thus regarded,
as it really is,
by right insight:
'This is not mine.
This I am not.
This is not the Self of me.'
■
Every feeling whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every feeling should be thus regarded,
as it really is,
by right insight:
'This is not mine.
This I am not.
This is not the Self of me.'
■
Every perception whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every perception should be thus regarded,
as it really is,
by right insight:
'This is not mine.
This I am not.
This is not the Self of me.'
■
Every activity whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every activity should be thus regarded,
as it really is,
by right insight:
'This is not mine.
This I am not.
This is not the Self of me.'
■
Every consciousness whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every consciousness should be thus regarded,
as it really is,
by right insight:
'This is not mine.
This I am not.
This is not the Self of me.'
"Wherefore, Ānanda, he who thus sees
conceives disgust at body,
at feeling,
at perception,
at the activities,
at consciousness.
Being disgusted
he is repelled by them;
by that repulsion he is released;
by that release he is set free;
knowledge arises:
in the freed man is the freed thing,
and he knows:
"Destroyed is rebirth;
lived is the righteous life;
done is the task;
for life in these conditions
there is no hereafter."
ed1 Woodward has this located 'In the Deer Park,' which is in Benares. The Pali is Sāvatthi ārāme, which always stands for 'Jetavane Anāthapiṇḍikassa ārāme.'