11. First Discourse on Causes and Conditions
Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time the Blessed One said to the monks:
“Bodily form is impermanent. The causes and conditions for the arising of any bodily form are also impermanent. Any bodily form that has arisen from impermanent causes and impermanent conditions, how could it be permanent?
“In the same way feeling … perception … formations … consciousness is impermanent. The causes and conditions for the arising of any consciousness are also impermanent. Any consciousness that has arisen from impermanent causes and impermanent conditions, how could it be permanent?
“Monks, like this bodily form is impermanent, feeling … perception … formations … consciousness is impermanent, what is impermanent is dukkha, what is dukkha is not self, what is not self is not mine.
“A noble disciple who contemplates like this becomes disenchanted with bodily form, disenchanted with feeling … perception … formations … consciousness. One who is disenchanted does not delight in consciousness. Not delighting in consciousness he becomes liberated. Being liberated he knows and sees: ‘Birth for me has been eradicated, the holy life has been established, what had to be done has been done, I myself know that there will be no receiving of further existence.’”
Then the monks, hearing what the Buddha had said, were delighted and received it respectfully.