The Buddha explains that whoever delights in the five aggregates, delights in suffering and is not freed from suffering.

Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five |aggregates::form, feeling, perception, formations, and consciousness| as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.

The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, volitional formations are like a tree without a core, and consciousness is similar to a magic trick.

A young deity recites a verse to the Buddha about the shortness of life and the importance of doing meritorious deeds.

In the far past, the Buddha Kassapa prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

The Buddha explains the similarities and the differences between the wise and the immature persons through dependent co-arising.

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

The Buddha uses a simile of the bull elephants to illustrate the importance of using acquisitions without being tied to them or fixated on them, while seeing the danger in them, and understanding the escape.

The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

Because the five aggregates are impermanent, the well-studied disciple of the noble ones becomes disenchanted with form, sensation, perception, volitional formations, and consciousness.

The Buddha shares a reflection on the three characteristics of impermanence, |suffering::discontentment| and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.

The causes, supporting conditions for the arising of the five aggregates are impermanent, so then how could the five aggregates be stable?

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, volitional formations, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.

The Buddha uses an example of grass, wood, branches, and leaves in Jeta's Grove to illustrate the nature of the five aggregates.

The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.

The Buddha describes the five aggregates subject to clinging - form, feeling, perception, formations, and consciousness.

The Buddha explains the distinction between a perfectly awakened one and a bhikkhu who is liberated by wisdom.

The Buddha explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, volitional formations, and consciousness.

The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and pride cease to arise.

The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.

The Buddha explains how his teaching of the Dhamma inspires fear and dread in the deities, just as the lion's roar inspires fear in the animals.

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.

The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’

An Anthology of Discourses from the Pali Canon

### 1. The Human Conditions 1. Old Age, Illness, and Death 1. [Aging And Death - SN 3.3](/sn3.3) 2. [The Simile Of The Mountain - SN 3.25](/sn3.25) 3. [The Divine Messengers - AN 3.36](/an3.36) 2. The Tribulations of Unreflective Living 1. [The Dart of Painful Feeling - SN 36.6](/sn36.6) 2. [The Vicissitudes of Life - AN 8.6](/an8.6) 3. [Anxiety Due to Change - SN 22.7](/sn22.7) 3. A World in Turmoil 1. [The origin of conflict - AN 2.37](/an2.37) 2. Why do beings live in hate? (from DN 21) 3. The dark chain of causation (from DN 15) 4. [Akusalamūla sutta - Unwholesome Roots](/an3.69) 4. Without Discoverable beginning 1. [Grass and Sticks - SN 15.1](/sn15.1) 2. [Balls of Clay - SN 15.2](/sn15.2) 3. [The Mountain - SN 15.5](/sn15.5) 4. [The River Ganges - SN 15.8](/sn15.8) 5. [Dog on a Leash - SN 22.99](/sn22.99)

The heart essence of the Buddha's original teachings

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