1At Sāvatthī. "Bhikkhus, form is suffering. The cause and condition for the arising of form is also suffering. As form has originated from what is suffering, how could it be happiness?

"Feeling is suffering. The cause and condition for the arising of feeling is also suffering. As feeling has originated from what is suffering, how could it be happiness?

Perception is suffering. The cause and condition for the arising of perception is also suffering. As perception has originated from what is suffering, how could it be happiness?

Volitional formations are suffering. The cause and condition for the arising of volitional formations is also suffering. As volitional formations have originated from what is suffering, how could it be happiness?sn.iii.24

Consciousness is suffering. The cause and condition for the arising of consciousness is also suffering. As consciousness has originated from what is suffering, how could it be happiness?

Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.

Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’

He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

1Sāvatthinidānaṁ. "Rūpaṁ, bhikkhave, dukkhaṁ. Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, rūpaṁ kuto sukhaṁ bhavissati.

Vedanā dukkhā …

saññā dukkhā …

saṅkhārā dukkhā …

viññāṇaṁ dukkhaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, viññāṇaṁ kuto sukhaṁ bhavissati.

Evaṁ passaṁ … pe … nāparaṁ itthattāyā’ti pajānātī"ti.

Aṭṭhamaṁ.