KN.PS3.9 — The Discourse on Insight

Thus have I heard:

At one time, the Blessed One, the Tathagata, was dwelling in Jeta's Grove, Anāthapiṇḍika's Park, near Sāvatthī. There, the Tathagata addressed his disciples:

Disciples.

Venerable Sir, those disciples respectfully replied to the Blessed One.

The Tathagata then spoke: Disciples, it's impossible for a disciple who perceives any aspect of existence, any formation, as truly permanent or substantial to cultivate the profound acceptance that leads to genuine Insight. This simply isn't possible. It's impossible for one who lacks this profound acceptance to develop an unwavering conviction in the path. That just can't happen.

And it's impossible for one who hasn't developed an unwavering conviction in the path to realize the fruits of spiritual liberation: stream-entry, once-returning, non-returning, or full arahantship. This is not possible.

But it is possible for a disciple who perceives all formations as fundamentally impermanent and insubstantial to cultivate the acceptance that leads to true Insight. This is indeed possible.

It's possible for one endowed with this deep acceptance to develop an unwavering conviction in the path. This is possible. And it's possible for one who has developed an unwavering conviction in the path to realize the fruits of stream-entry, once-returning, non-returning, or arahantship. This is indeed possible.

Similarly, it's impossible for a disciple who perceives any formation as inherently pleasurable to cultivate the acceptance that leads to genuine Insight. This isn't possible.

It's impossible for one who lacks this profound acceptance to develop an unwavering conviction in the path. That just can't happen. And it's impossible for one who hasn't developed an unwavering conviction in the path to realize the fruits of stream-entry, once-returning, non-returning, or arahantship. This is not possible.

But it is possible for a disciple who perceives all formations as ultimately suffering (or unsatisfactory) to cultivate the acceptance that leads to true Insight. This is indeed possible.

Furthermore, it's impossible for a disciple who perceives any phenomenon as a permanent, independent self to cultivate the acceptance that leads to genuine Insight. This isn't possible.

There is no such possibility. But it is possible for a disciple, through Insight born of contemplating all phenomena as non-self (without a permanent, independent self), to cultivate profound acceptance. This is indeed possible. Being endowed with this profound acceptance and Insight, such a disciple will develop an unwavering conviction in the path. This is possible. And having developed an unwavering conviction in the path, that disciple will realize the fruits of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship. This is indeed possible.

It's impossible for a disciple to cultivate profound acceptance leading to genuine Insight if they perceive Nibbāna as something that brings suffering. This simply isn't possible. If one doesn't have that deep acceptance, they can't develop an unwavering conviction in the path. That just can't happen. And if they haven't developed an unwavering conviction in the path, they can't realize the fruits of spiritual liberation: stream-entry, once-returning, non-returning, or full arahantship. This is not possible.

However, it is possible for a disciple who contemplates Nibbāna as ultimate happiness to cultivate profound acceptance leading to genuine Insight. This is indeed possible. Being endowed with that deep acceptance and Insight, such a disciple will develop an unwavering conviction in the path. This is possible. And having developed an unwavering conviction in the path, that disciple will realize the fruits of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship. This is indeed possible.

The disciples then asked, In how many ways does one acquire this profound acceptance (conformity knowing), and in how many ways does one develop an unwavering conviction in the path? The Tathagata replied: In forty ways one acquires profound acceptance, and in forty ways one develops an unwavering conviction in the path. What are these forty ways? the disciples inquired.

The Tathagata explained: You acquire profound acceptance (conformity knowing) by deeply knowing the five aggregates (the components of what we perceive as ourselves and the world) in various ways, such as seeing them as:

Impermanent

Suffering

A disease

A tumor

A dart

A calamity

An affliction

Alien (not truly yours)

Disintegrating

A plague

A disaster

A terror

A menace

Unstable

Perishable

Not a refuge

Not a shelter

Not a protection

Empty

Void

Without essence

A danger

Subject to change

Without substance

Rooted in suffering

Murderous

Subject to vanishing

With afflictions

Conditioned (dependent on causes)

A bait of Māra (temptation)

Subject to birth

Subject to aging

Subject to illness

Subject to death

Subject to sorrow

Subject to lamentation

Subject to pain

Subject to distress

Subject to defilement

The Forty Pairs of Insight and Conviction For each of these forty insights into the nature of the five aggregates, there's a corresponding path to unwavering conviction:

By seeing the five aggregates as impermanent, one acquires profound acceptance. By seeing their cessation as permanent and Nibbāna, one develops an unwavaring conviction in the path.

By seeing the five aggregates as suffering, one acquires profound acceptance. By seeing their cessation as happiness (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as a disease, one acquires profound acceptance. By seeing their cessation as health (Nibbāna), one develops an unwavaring conviction in the path.

By seeing the five aggregates as a tumor, one acquires profound acceptance. By seeing their cessation as non-tumorous (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as a dart, one acquires profound acceptance. By seeing their cessation as free from darts (Nibbāna), one develops an unwavaring conviction in the path.

By seeing the five aggregates as a calamity, one acquires profound acceptance. By seeing their cessation as free from calamity (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as an affliction, one acquires profound acceptance. By seeing their cessation as free from affliction (Nibbāna), one develops an unwavaring conviction in the path.

By seeing the five aggregates as alien, one acquires profound acceptance. By seeing their cessation as not dependent on others (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as perishable, one acquires profound acceptance. By seeing their cessation as imperishable (Nibbāna), one develops an unwavaring conviction in the path.

By seeing the five aggregates as fearful, one acquires profound acceptance. By seeing their cessation as fearless (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as a disturbance, one acquires profound acceptance. By seeing their cessation as free from disturbance (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as unstable, one acquires profound acceptance. By seeing their cessation as stable (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as breaking up, one acquires profound acceptance. By seeing their cessation as the unbroken Nibbāna, one develops an unwavering conviction in the path. By seeing the five aggregates as without protection, one acquires profound acceptance. By seeing their cessation as the protection of Nibbāna, one develops an unwavering conviction in the path.

By seeing the five aggregates as without shelter, one acquires profound acceptance. By seeing their cessation as the shelter of Nibbāna, one develops an unwavering conviction in the path. By seeing the five aggregates as without refuge, one acquires profound acceptance. By seeing their cessation as the refuge of Nibbāna, one develops an unwavering conviction in the path.

By seeing the five aggregates as empty, one acquires profound acceptance. By seeing their cessation as the non-empty Nibbāna, one develops an unwavering conviction in the path. By seeing the five aggregates as hollow, one acquires profound acceptance. By seeing their cessation as the non-hollow Nibbāna, one develops an unwavering conviction in the path.

By seeing the five aggregates as void, one acquires profound acceptance. By seeing their cessation as the ultimate void (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as not-self, one acquires profound acceptance. By seeing their cessation as the ultimate reality (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as fraught with danger, one acquires profound acceptance. By seeing their cessation as the non-dangerous (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to change, one acquires profound acceptance. By seeing their cessation as the unchanging (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as without essence, one acquires profound acceptance. By seeing their cessation as the essence of Nibbāna, one develops an unwavering conviction in the path. By seeing the five aggregates as rooted in suffering, one acquires profound acceptance. By seeing their cessation as the rootless (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as a murderer, one acquires profound acceptance. By seeing their cessation as non-murderous (Nibbāna), one develops an unwavering conviction in the path.

By seeing the five aggregates as subject to destruction, one acquires profound acceptance. By seeing their cessation as non-destructive (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as tainted, one acquires profound acceptance. By seeing their cessation as untainted (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as conditioned, one acquires profound acceptance. By seeing their cessation as unconditioned (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as Māra's bait, one acquires profound acceptance. By seeing their cessation as non-bait (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to birth, one acquires profound acceptance. By seeing their cessation as unborn (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to aging, one acquires profound acceptance. By seeing their cessation as ageless (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to illness, one acquires profound acceptance. By seeing their cessation as free from illness (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to death, one acquires profound acceptance. By seeing their cessation as deathless (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to sorrow, one acquires profound acceptance. By seeing their cessation as sorrowless (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to lamentation, one acquires profound acceptance. By seeing their cessation as free from lamentation (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to pain, one acquires profound acceptance. By seeing their cessation as free from pain (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as subject to distress, one acquires profound acceptance. By seeing their cessation as free from distress (Nibbāna), one develops an unwavering conviction in the path. By seeing the five aggregates as defiled, one acquires profound acceptance. By seeing their cessation as undefiled (Nibbāna), one develops an unwavering conviction in the path.

It's impossible for a disciple to cultivate profound acceptance leading to genuine Insight if they perceive Nibbāna as suffering. This simply isn't possible. It's impossible for one who lacks this profound acceptance to develop an unwavering conviction in the path. That just can't happen.

But it is possible for a disciple who contemplates Nibbāna as happiness to cultivate profound acceptance leading to genuine Insight. This is indeed possible.

Being endowed with that deep acceptance and Insight, such a disciple will develop an unwavering conviction in the path. This is possible.

And having developed an unwavering conviction in the path, that disciple will realize the fruits of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship. This is indeed possible.

In how many ways does one acquire profound acceptance leading to Insight, and in how many ways does one develop an unwavering conviction in the path?

In forty ways one acquires profound acceptance, and in forty ways one develops an unwavering conviction in the path.

What are these forty ways?

One acquires profound acceptance by seeing the five aggregates (components of existence) as: Impermanent, suffering, a disease, a tumor, a dart, a calamity, an affliction, alien, disintegrating, a plague, a disaster, a terror, a menace, unstable, perishable, not a refuge, not a shelter, not a protection, empty, void, without essence, a danger, subject to change, without substance, rooted in suffering, murderous, subject to vanishing, with afflictions, conditioned, a bait of Māra, subject to birth, subject to aging, subject to illness, subject to death, subject to sorrow, subject to lamentation, subject to pain, subject to distress, subject to defilement.

Specifically: Seeing the five aggregates as impermanent, one acquires profound acceptance. Seeing the cessation of the five aggregates as permanent, as Nibbāna, one develops an unwavering conviction in the path.

Seeing the five aggregates as suffering, one acquires profound acceptance. Seeing the cessation of the five aggregates as happiness, one develops an unwavering conviction in the path.

Seeing the five aggregates as a disease, one acquires profound acceptance. Seeing the cessation of the five aggregates as health, one develops an unwavering conviction in the path.

Seeing the five aggregates as a tumor, one acquires profound acceptance. Seeing the cessation of the five aggregates as non-tumorous, one develops an unwavering conviction in the path.

Seeing the five aggregates as a dart, one acquires profound acceptance. Seeing the cessation of the five aggregates as free from darts, one develops an unwavering conviction in the path.

Seeing the five aggregates as a calamity, one acquires profound acceptance.

Seeing the cessation of the five aggregates as free from calamity, one develops an unwavering conviction in the path. Seeing the five aggregates as an affliction, one acquires profound acceptance. Seeing the cessation of the five aggregates as free from affliction, one develops an unwavaring conviction in the path.

Seeing the five aggregates as alien, one acquires profound acceptance. Seeing the cessation of the five aggregates as not dependent on others, one develops an unwavering conviction in the path. Seeing the five aggregates as perishable, one acquires profound acceptance. Seeing the cessation of the five aggregates as imperishable, one develops an unwavaring conviction in the path.

Seeing the five aggregates as fearful, one acquires profound acceptance. Seeing the cessation of the five aggregates as fearless, one develops an unwavering conviction in the path. Seeing the five aggregates as a disturbance, one acquires profound acceptance. Seeing the cessation of the five aggregates as free from disturbance, one develops an unwavaring conviction in the path.

Seeing the five aggregates as unstable, one acquires profound acceptance. Seeing the cessation of the five aggregates as stable, one develops an unwavering conviction in the path. Seeing the five aggregates as breaking up, one acquires profound acceptance. Seeing the cessation of the five aggregates as the unbroken Nibbāna, one develops an unwavaring conviction in the path.

Seeing the five aggregates as without protection, one acquires profound acceptance. Seeing the cessation of the five aggregates as the protection of Nibbāna, one develops an unwavering conviction in the path. Seeing the five aggregates as without shelter, one acquires profound acceptance. Seeing the cessation of the five aggregates as the shelter of Nibbāna, one develops an unwavaring conviction in the path.

Seeing the five aggregates as without refuge, one acquires profound acceptance. Seeing the cessation of the five aggregates as the refuge of Nibbāna, one develops an unwavering conviction in the path. Seeing the five aggregates as empty, one acquires profound acceptance. Seeing the cessation of the five aggregates as the non-empty Nibbāna, one develops an unwavaring conviction in the path.

Seeing the five aggregates as hollow, one acquires profound acceptance. Seeing the cessation of the five aggregates as the non-hollow Nibbāna, one develops an unwavering conviction in the path. Seeing the five aggregates as void, one acquires profound acceptance. Seeing the cessation of the five aggregates as the ultimate void Nibbāna, one develops an unwavaring conviction in the path.

Seeing the five aggregates as not-self, one acquires profound acceptance. Seeing the cessation of the five aggregates as the ultimate reality Nibbāna, one develops an unwavering conviction in the path.

Seeing the five aggregates as fraught with danger, one acquires profound acceptance. Seeing the cessation of the five aggregates as the non-dangerous Nibbāna, one develops an unwavering conviction in the path.

Seeing the five aggregates as subject to change, one acquires profound acceptance. Seeing the cessation of the five aggregates as the unchanging Nibbāna, one develops an unwavering conviction in the path.

Seeing the five aggregates as without essence, one acquires profound acceptance. Seeing the cessation of the five aggregates as the essence of Nibbāna, one develops an unwavering conviction in the path.

Seeing the five aggregates as rooted in suffering, one acquires profound acceptance. Seeing the cessation of the five aggregates as the rootless Nibbāna, one develops an unwavering conviction in the path.

Seeing the five aggregates as a murderer, one acquires profound acceptance. Seeing the cessation of the five aggregates as non-murderous, one develops an unwavering conviction in the path.

Seeing the five aggregates as subject to destruction, one acquires profound acceptance. Seeing the cessation of the five aggregates as non-destructive, one develops an unwavering conviction in the path.

Seeing the five aggregates as tainted, one acquires profound acceptance. Seeing the cessation of the five aggregates as untainted, one develops an unwavering conviction in the path.

Seeing the five aggregates as conditioned, one acquires profound acceptance. Seeing the cessation of the five aggregates as unconditioned, one develops an unwavering conviction in the path.

Seeing the five aggregates as Mara's bait, one acquires profound acceptance. Seeing the cessation of the five aggregates as non-bait, one develops an unwavering conviction in the path.

Seeing the five aggregates as subject to birth, one acquires profound acceptance. Seeing the cessation of the five aggregates as unborn, one develops an unwavering conviction in the path.

Seeing the five aggregates as subject to aging, one acquires profound acceptance. Seeing the cessation of the five aggregates as ageless, one develops an unwavering conviction in the path.

Seeing the five aggregates as subject to illness, one acquires profound acceptance. Seeing the cessation of the five aggregates as free from illness, one develops an unwavering conviction in the path.

Seeing the five aggregates as subject to death, one acquires profound acceptance. Seeing the cessation of the five aggregates as deathless, one develops an unwavering conviction in the path.

Seeing the five aggregates as subject to sorrow, one acquires profound acceptance. Seeing the cessation of the five aggregates as sorrowless, one develops an unwavering conviction in the path.

Seeing the five aggregates as subject to lamentation, one acquires profound acceptance.

Seeing the cessation of the five aggregates as free from lamentation, one develops an unwavering conviction in the path. Seeing the five aggregates as subject to pain, one acquires profound acceptance. Seeing the cessation of the five aggregates as free from pain, one develops an unwavering conviction in the path. Seeing the five aggregates as subject to distress, one acquires profound acceptance. Seeing the cessation of the five aggregates as free from distress, one develops an unwavaring conviction in the path.

Seeing the five aggregates as defiled, one acquires profound acceptance. Seeing the cessation of the five aggregates as undefiled, one develops an unwavering conviction in the path. Classification of Contemplations Regarding these forty aspects of knowing: Impermanent is a contemplation of impermanence. Suffering is a contemplation of suffering. Disease is a contemplation of suffering. Tumor is a contemplation of suffering. Arrow is a contemplation of suffering. Affliction is a contemplation of suffering. Illness is a contemplation of suffering. Other is a contemplation of non-self.

Decay is a contemplation of impermanence. Distress is a contemplation of suffering. Calamity is a contemplation of suffering. Fear is a contemplation of suffering. Trouble is a contemplation of suffering. Instability is a contemplation of impermanence. Fragility is a contemplation of impermanence. Transience is a contemplation of impermanence.

Defenselessness is a contemplation of suffering. Shelterlessness is a contemplation of suffering. Helplessness is a contemplation of suffering. Emptiness is a contemplation of non-self. Voidness is a contemplation of non-self. Vacancy is a contemplation of non-self. Non-self is a contemplation of non-self.

Danger is a contemplation of suffering. Subject to change is a contemplation of impermanence. Without essence is a contemplation of non-self. Rooted in affliction is a contemplation of suffering. Destructive is a contemplation of suffering.

Subject to dissolution is a contemplation of impermanence. With defilements is a contemplation of suffering. Conditioned is a contemplation of impermanence. Bait of Mara is a contemplation of suffering. Subject to birth is a contemplation of suffering.

Subject to aging is a contemplation of suffering. Subject to illness is a contemplation of suffering. Subject to death is a contemplation of impermanence. Subject to sorrow is a contemplation of suffering.

Subject to lamentation is a contemplation of suffering. Subject to despair is a contemplation of suffering. Subject to defilement is a contemplation of suffering.

With these forty aspects, one acquires profound acceptance leading to Insight. With these forty aspects, one enters the path of rightness.

For one who attains profound acceptance with these forty aspects, and for one who enters the path of rightness with these forty aspects, how many are contemplations of impermanence, how many are contemplations of suffering, and how many are contemplations of non-self?

There are twenty-five contemplations of non-self. There are fifty contemplations of impermanence.

And one hundred and twenty-five are said to be contemplations of suffering.

The discourse on Insight is concluded.