Upādāna

What, precisely, is upādāna (grasping, or as I prefer, holding) if it is not synonymous with cetanā (intention)? This, and not any other, is the fundamental question raised by the Buddha's Teaching; and it is extremely difficult to see the answer (though it can be stated without difficulty). The answer is, essentially, that all notions of subjectivity, of the existence of a subject (to whom objects are present), all notions of 'I' and 'mine', are upādāna. Can there, then, be intentional conscious action—such as eating food—without the notion 'It is I who am acting, who am eating this food'? The answer is, Yes. The arahat intentionally eats food, but the eating is quite unaccompanied by any thought of a subject who is eating the food. For all non-arahats such thoughts (in varying degrees, of course) do arise. The arahat remains an individual (i.e. distinct from other individuals) but is no longer a person (i.e. a somebody, a self, a subject). This is not—as you might perhaps be tempted to think—a distinction without a difference. It is a genuine distinction, a very difficult distinction, but a distinction that must be made. Nanavira Thera


Cūḷasīhanāda Sutta MN 11

 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.” — “Venerable sir,” they replied. The Blessed One said this:

2. “Bhikkhus, only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid  of recluse: that is how you should rightly roar your lion’s roar.

3. “It is possible, bhikkhus, that wanderers of other sects might ask: ‘But on the strength of what [argument] or with the support of what [authority] do the venerable ones say thus?’ Wanderers of other sects who ask thus may be answered in this way: ‘Friends, four things have been declared to us by the Blessed One who knows and sees, accomplished and fully enlightened; on seeing these in ourselves we say thus:

“Only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid of recluses.” What are the four? We have confidence in the Teacher, we have confidence in the Dhamma, we have fulfilled the precepts, and our companions in the Dhamma are dear and agreeable to us whether they are laymen or those gone forth. These are the four things declared to us by the Blessed One who knows and sees, accomplished and fully enlightened, on seeing which in ourselves we say as we do.’

4. “It is possible, bhikkhus, that wanderers of other sects might say thus: ‘Friends, we too have confidence in the Teacher, that is, in our Teacher; we too have confidence in the Dhamma, that is, in our Dhamma; we too have fulfilled the precepts, that is, our precepts; and our companions in the Dhamma are dear and agreeable to us too whether they are laymen or those gone forth. What is the distinction here, friends, what is the variance, what is the difference between you and us?’

5. “Wanderers of other sects who ask thus may be answered in this way: ‘How then, friends, is the goal one or many?’ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, the goal is one, not many.’ — ‘But, friends, is that goal for one affected by lust or free from lust?’ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one free from lust, not for one affected by lust.’ — ‘But, friends, is that goal for one affected by hate or free from hate?’ Answering rightly, they would answer: ‘Friends, that goal is for one free from hate, not for one affected by hate.’ — ‘But, friends, is that goal for one affected by delusion or free from delusion?’ Answering rightly, they would answer: ‘Friends, that goal is for one free from delusion, not for one affected by delusion.’ — ‘But, friends, is that goal for one affected by craving or free from craving?’ Answering rightly, they would answer: ‘Friends, that goal is for one free from craving, not for one affected by craving.’ — ‘But, friends, is that goal for one affected by clinging or free from clinging?’ Answering rightly, they would answer: ‘Friends, that goal is for one free from clinging, not for one affected by clinging.’ — ‘But, friends, is that goal for one who has vision or for one without vision?’ Answering rightly, they would answer: ‘Friends, that goal is for one with vision, not for one without vision.’ — ‘But, friends, is that goal for one who favours and opposes, or for one who does not favour and oppose?’ Answering rightly, they would answer: ‘Friends, that goal is for one who does not favour and oppose, not for one who favours and opposes.’ — ‘But, friends, is that goal for one who delights in and enjoys diversification, or for one who does not delight in and enjoy diversification?’ Answering rightly, they would answer: ‘Friends, that goal is for one who does not delight in and enjoy diversification, not for one who delights in and enjoys diversification.

6. “Bhikkhus, there are these two views: the view of being and the view of non-being. Any recluses or brahmins who rely on the view of being, adopt the view of being, accept the view of being, are opposed to the view of non-being. Any recluses or brahmins who rely on the view of non-being, adopt the view of non-being, accept the view of non-being, are opposed to the view of being.

7. “Any recluses or brahmins who do not understand as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of these two views are affected by lust, affected by hate, affected by delusion, affected by craving, affected by clinging, without vision, given to favouring and opposing, and they delight in and enjoy diversification. They are not freed from birth, ageing, and death; from sorrow, lamentation, pain, grief, and despair; they are not freed from suffering, I say.

8. “Any recluses or brahmins who understand as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of these two views are without lust, without hate, without delusion, without craving, without clinging, with vision, not given to favouring and opposing, and they do not delight in and enjoy diversification. They are freed from birth, ageing, and death; from sorrow, lamentation, pain, grief, and despair; they are freed from suffering, I say.

9. “Bhikkhus, there are these four kinds of clinging. What four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.

10. “Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging, they do not completely describe the full understanding of all kinds of clinging. They describe the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Why is that? Those good recluses and brahmins do not understand these three instances of clinging as they actually are. Therefore, though they claim to propound the full understanding of all kinds of clinging, they describe only the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self.

 11. “Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging… they describe the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self. Why is that? They do not understand two instances… therefore they describe only the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self.

12. “Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging… they describe the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self. They do not understand one instance… therefore they describe only the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self.

13. “Bhikkhus, in such a Dhamma and Discipline as that, it is plain that confidence in the Teacher is not rightly directed, that confidence in the Dhamma is not rightly directed, that fulfillment of the precepts is not rightly directed, and that the affection among companions in the Dhamma is not rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is  badly proclaimed and badly expounded, unemancipating, unconducive to peace, expounded by one who is not fully enlightened.

14. “Bhikkhus, when a Tathāgata, accomplished and fully enlightened, claims to propound the full understanding of all kinds of clinging, he completely describes the full understanding of all kinds of clinging: he describes the full understanding of clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.

 15. “Bhikkhus, in such a Dhamma and Discipline as that, it is plain that confidence in the Teacher is rightly directed, that confidence in the Dhamma is rightly directed, that fulfillment of the precepts is rightly directed, and that the affection among companions in the Dhamma is rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is well proclaimed and well expounded, emancipating, conducive to peace, expounded by one who is fully enlightened.

16. “Now these four kinds of clinging have what as their source, what as their origin, from what are they born and produced? These four kinds of clinging have craving as their source, craving as their origin, they are born and produced from craving. Cravin has what as its source… ? Craving has feeling as its source… Feeling has what as its source… ? Feeling has contact as its source… Contact has what as its source… ? Contact has the sixfold base as its source… The sixfold base has what as its source… ? The sixfold base has name-and-matter as its source… Name-and-matter has what as its source… ? Name-and-matter has consciousness as its source… Consciousness has what as its source… ? Consciousness has defermidetermi as its source. Determinations have what as their source… ? Determinations have ignorance as their source, ignorance as their origin, they are born and produced from ignorance.

17. “Bhikkhus, when ignorance is abandoned and true knowledge has arisen in a bhikkhu, then with the fading away of ignorance and the arising of true knowledge he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self. Whe he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbāna. He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’” That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
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“When, friends, a noble disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way he is one of right view… and has arrived at this true Dhamma.

“And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.

With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path; that is, right view… right concentration.

“When a noble disciple has thus understood clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging… he here and now makes an end of suffering. In that way too a noble disciple is one of right view… and has arrived at this true Dhamma.” M9
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“Friend, if the Blessed One had described purification of virtue as final Nibbāna without clinging, he would have described what is still accompanied by clinging as final Nibbāna without clinging. If the Blessed One had described purification of mind… purification of view… purification by overcoming doubt… purification by knowledge and vision of what is the path and what is not the path… purification by knowledge and vision of the way… purification by knowledge and vision as final Nibbāna without clinging, he would have described what is still accompanied by clinging as final Nibbāna without clinging.

And if final Nibbāna without clinging were to be attained without these states, then an ordinary person would have attained final Nibbāna, for an ordinary person is without these states.

“As to that, friend, I shall give you a simile, for some wise men understand the meaning of a statement by means of a simile. Suppose that King Pasenadi of Kosala while living at Sāvatthī  had some urgent business to settle at Sāketa, and that between Sāvatthī and Sāketa seven relay chariots were kept ready for him. Then King Pasenadi of Kosala, leaving Sāvatthī through the inner palace door, would mount the first relay chariot, and by means of the first relay chariot he would arrive at the second relay chariot; then he would dismount from the first chariot and mount the second chariot, and by means of the second chariot, he would arrive at the third chariot… by means of the third chariot, he would arrive at the fourth chariot… by means of the fourth chariot, he would arrive at the fifth chariot… by means of the fifth chariot, he would arrive at the sixth chariot… by means of the sixth chariot, he would arrive at the seventh chariot, and by means of the seventh chariot he would arrive at the inner palace door in Sāketa. Then, when he had come to the inner palace door, his friends and acquaintances, his kinsmen and relatives, would ask him: ‘Sire, did you come from Sāvatthī to the inner palace door in Sāketa by means of this relay chariot?’ How then should King Pasenadi of Kosala answer in order to answer correctly?” “In order to answer correctly, friend, he should answer thus: ‘Here, while living at Sāvatthī I had some urgent business to settle at Sāketa, and between Sāvatthī and Sāketa seven relay chariots were kept ready for me. Then, leaving Sāvatthī through the inner palace door, I mounted the first relay chariot, and by means of the first relay chariot I arrived at the second relay chariot; then I dismounted from the first chariot and mounted the second chariot, and by means of the second chariot I arrived at the third… fourth… fifth… sixth… seventh chariot, and by means of the seventh chariot I arrived at the inner palace door in Sāketa.’ In order to answer correctly he should answer thus.”

“So too, friend, purification of virtue is for the sake of reaching purification of mind; purification of mind is for the sake of reaching purification of view; purification of view is for the sake of reaching purification by overcoming doubt; purification by overcoming doubt  is for the sake of reaching purification by knowledge and vision of what is the path and what is not the path; purification by knowledge and vision of what is the path and what is not the path is for the sake of reaching purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision; purification by knowledge and vision is for the sake of reaching final Nibbāna without clinging. It is for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One. ”M 24
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“Here, ruler of gods, a bhikkhu has heard that nothing is worth adhering to. When a bhikkhu has heard that nothing is worth adhering to, he directly knows everything; having directly known everything, he fully understands everything; having fully understood everything, whatever feeling he feels, whether pleasant or painful or neither-painful-nor-pleasant, he abides contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment. Contemplating thus, he does not cling to anything in the world. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbāna.

He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ Briefly, it is in this way, ruler of gods, that a bhikkhu is liberated in the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate goal, one who is foremost among gods and humans.” M37
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When this was said, the venerable Ānanda said to the Blessed One: “Venerable sir, here a bhikkhu is practising thus: ‘It might not be, and it might not be mine; it will not be, and it will not be mine. What exists, what has come to be, that I am abandoning.’ Thus he obtains equanimity. Venerable sir, does such a bhikkhu attain Nibbāna?”

“One bhikkhu here, Ānanda, might attain Nibbāna, another bhikkhu here might not attain Nibbāna.” “What is the cause and reason, venerable sir, why one bhikkhu here might attain Nibbāna, while another bhikkhu here might not attain Nibbāna?”

“Here, Ānanda, a bhikkhu is practising thus: ‘It might not be, and it might not be mine; it will not be, and it will not be mine. What exists,  what has come to be, that I am abandoning.’ Thus he obtains equanimity. He delights in that equanimity, welcomes it, and remains holding to it. As he does so, his consciousness becomes dependent on it and clings to it. A bhikkhu with clinging, Ānanda, does not attain Nibbāna.”

“But, venerable sir, when that bhikkhu clings, what does he cling to?” “To the base of neither-perception-nor-non-perception, Ānanda.” “When that bhikkhu clings, venerable sir, it seems he clings to the best [object of] clinging.” “When that bhikkhu clings, Ānanda, he clings to the best [object of] clinging; for this is the best [object of] clinging, namely, the base of neither-perception-nor-non-perception. MN 106
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“He understands thus: ‘If I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly, this would be conditioned. If I were to direct this equanimity, so purified and bright, to the base of infinite consciousness… to the base of nothingness… to the base of neither-perception-nor-non-perception and to develop my mind accordingly, this would be determined.’

He does not determine or generate any volition tending towards either being or non-being. Since he does not determine or generate any volition tending towards either being or non-being, he does not cling to anything in this world. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbāna. He understands thus: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

“If he feels a pleasant feeling, he understands: ‘It is impermanent; there is no holding to it; there is no delight in it.’ If he feels a painful feeling, he understands: ‘It is impermanent; there is no holding to it; there is no delight in it.’ If he feels a neither-painful-nor-pleasant feeling, he understands: ‘It is impermanent; there is no holding to it; there is no delight in it.’

“If he feels a pleasant feeling, he feels it detached; if he feels a painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant feeling, he feels it detached. When he feels a feeling terminating with the body, he understands: ‘I feel a feeling terminating with the body.’

When he feels a feeling terminating with life, he understands: ‘I feel a feeling terminating with life.’

He understands: ‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’

Bhikkhu, just as an oil-lamp burns in dependence on oil and a wick, and when the oil and wick are used up, if it does not get any more fuel, it is extinguished from lack of fuel; so too when he feels a feeling terminating with the body… a feeling terminating with life, he understands: ‘I feel a feeling terminating with life.’ He understands: ‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’ M140
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“Then, householder, you should train thus: ‘I will not cling to the eye, and my consciousness will not be dependent on the eye.’ Thus you should train. You should train thus: ‘I will not cling to the ear… I will not cling to the nose… I will not cling to the tongue… I will not cling to the body… I will not cling to the mind, and my consciousness will not be dependent on the mind.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to forms… I will not cling to sounds… I will not cling to odours… I will not cling to flavours… I will not cling to tangibles… I will not cling to mind-objects, and my consciousness will not be dependent on mind-objects.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to eye-consciousness… I will not cling to ear-consciousness… I will not cling to nose-consciousness… I will not cling to tongue-consciousness… I will not cling to body-consciousness… I will not cling to mind-consciousness, and my consciousness will not be dependent on mind-consciousness.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to eye-contact… … I will not cling to ear-contact… I will not cling to nose-contact… I will not cling to tongue-contact… I will not cling to body-contact… I will not cling to mind-contact, and my consciousness will not be dependent on mind-contact.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to feeling born of eye-contact… I will not cling to feeling born of ear-contact… I will not cling to feeling born of nose-contact… I will not cling to feeling born of tongue-contact… I will not cling to feeling born of body-contact… I will not cling to feeling born of mind-contact, and my consciousness will not be dependent on feeling born of mind-contact.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to the earth element… I will not cling to the water element… I will not cling to the fire element… I will not cling to the air element… I will not cling to the space element… I will not cling to the consciousness element, and my consciousness will not be dependent on the consciousness element.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to material form… I will not cling to feeling… I will not cling to perception… I will not cling to determinations… I will not cling to consciousness, and my consciousness will not be dependent on consciousness.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to the base of infinite space… I will not cling to the base of infinite consciousness… I will not cling to the base of nothingness … I will not cling to the base of neither-perception-nor-non-perception, and my consciousness will not be dependent on the base of neither-perception-nor-non-perception.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to this world, and my consciousness will not be dependent on this world. I will not cling to the world beyond, and my consciousness will not be dependent on the world beyond.’ Thus you should train.

“Householder, you should train thus: ‘I will not cling to what is seen, heard, sensed, cognized, encountered, sought after, and examined by the mind, and my consciousness will not be dependent on that.’ Thus you should train.”

When this was said, the householder Anāthapiṇḍika wept and shed tears. Then the venerable Ānanda asked him: “Are you foundering, householder, are you sinking?” “I am not foundering, venerable Ānanda, I am not sinking. But although I have long waited upon the Teacher and bhikkhus worthy of esteem, never before have I heard such a talk on the Dhamma.” “Such talk on the Dhamma, householder, is not given to lay people clothed in white. Such talk on the Dhamma is given to those who have gone forth.”

“Well then, venerable Sāriputta, let such talk on the Dhamma be given to lay people clothed in white. There are clansmen with little dust in their eyes who are wasting away through not hearing [such talk on] the Dhamma. There will be those who will understand the Dhamma.” M 143
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“Bhikkhus, you may well cling to that doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it. But do you see any such doctrine of self, bhikkhus?” — “No, venerable sir.” — “Good, bhikkhus. I too do not see any doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it. M 22
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The Debating Hall

Then the wanderer Vacchagotta approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “In recent days, Master Gotama, a number of ascetics, brahmins, and wanderers of various sects had assembled in the debating hall and were sitting together when this conversation arose among them:

This Pūraṇa Kassapa—the leader of an order, the leader of a group, the teacher of a group, the well known and famous spiritual guide considered holy by many people—declares the rebirth of a disciple who has passed away and died thus: 

“That one was reborn there, that one was reborn there.” And in the case of a disciple who was a person of the highest kind, a supreme person, one who had attained the supreme attainment, when that disciple has passed away and died he also declares his rebirth thus: “That one was reborn there, that one was reborn there.” This Makkhali Gosāla … This Nigaṇṭha Nātaputta … This Sañjaya Belaṭṭhiputta … This Pakudha Kaccāyana … This Ajita Kesakambalı̄ … when that disciple has passed away [399] and died he also declares his rebirth thus: “That one was reborn there, that one was reborn there.”

This ascetic Gotama—the leader of an order, the leader of a group, the teacher of a group, the well known and famous spiritual guide considered holy by many people—declares the rebirth of a disciple who has passed away and died thus: “That one was reborn there, that one was reborn there.” But in the case of a disciple who was a person of the highest kind, a supreme person, one who had attained the supreme attainment, when that disciple has passed away and died he does not declare his rebirth thus: “That one was reborn there, that one was reborn there.” Rather, he declares of him: “He cut off craving, severed the fetter, and, by completely breaking through conceit, he has made an end to suffering.”’

“There was perplexity in me, Master Gotama, there was doubt: ‘How is the Dhamma of the ascetic Gotama to be understood?’” 

“It is fitting for you to be perplexed, Vaccha, it is fitting for you to doubt. Doubt has arisen in you about a perplexing matter. I declare, Vaccha, rebirth for one with fuel (upadana), not for one without fuel. Just as a fire burns with fuel, but not without fuel, so, Vaccha, I declare rebirth for one with fuel, not for one without fuel.”
SN 44: 9
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By Clinging

“Bhikkhus, when what exists, by clinging to what, do pleasure and pain arise internally?”

“Venerable sir, our teachings are rooted in the Blessed One….” “When there is the eye, bhikkhus, by clinging to the eye, pleasure and pain arise internally. When there is the ear … the mind, by clinging to the mind, pleasure and pain arise internally.

“What do you think, bhikkhus, is the eye permanent or impermanent?” 

“Impermanent, venerable sir.” “Is what is impermanent suffering or happiness?” “Suffering, venerable sir.” “But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?” “No, venerable sir.”

“Is the ear … the mind permanent or impermanent?… But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?” “No, venerable sir.”

“Seeing thus, bhikkhus, the instructed noble disciple experiences estrangement towards the eye ... the mind. Experiencing estrangement 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.’”

SN 35: 105
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 I Am Superior

“Bhikkhus, when what exists, by clinging to what, by adhering to what, does the thought occur: ‘I am superior’ or ‘I am equal’ or ‘I am inferior’?”

“Venerable sir, our teachings are rooted in the Blessed One….” “When there is the eye, bhikkhus, by clinging to the eye, by adhering to the eye, the thought occurs: ‘I am superior’ or ‘I am equal’ or ‘I am inferior.’ When there is the ear ... When there is the mind, by clinging to the mind, by adhering to the mind, the thought occurs: ‘I am superior’ or ‘I am equal’ or ‘I am inferior.’

“What do you think, bhikkhus, is the eye ... the mind permanent or impermanent?” “Impermanent, venerable sir.”… “But without clinging to what is impermanent, suffering, and subject to change, could the thought occur: ‘I am superior’ or ‘I am equal’ or ‘I am inferior’?” “No, venerable sir.” “Seeing thus ... He understands: ‘… there is no more for this state of being.’”  SN 35: 108
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 Sakka’s Questin 

On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then Sakka, lord of the devas, approached the Blessed One, paid homage to him, stood to one side, and said to him: “Venerable sir, what is the cause and reason why some beings here do not attain Nibbāna in this very life? And what is the cause and reason why some beings here attain Nibbāna in this very life?”

“There are, lord of the devas, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, his consciousness becomes dependent upon them and clings to them. A bhikkhu with clinging does not attain Nibbāna.

“There are, lord of the devas, sounds cognizable by the ear ... mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, his consciousness becomes dependent upon them and clings to them. A bhikkhu with clinging does not attain Nibbāna.

“This is the cause and reason, lord of the devas, why some beings here do not attain Nibbāna in this very life.

“There are, lord of the devas, forms cognizable by the eye ... mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, his consciousness does not become dependent upon them or cling to them. A bhikkhu without clinging attains Nibbāna.

“This is the cause anxiety reason, lord of the devas, why some beings here attain Nibbāna in this very life.” SN 35: 118 

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It is one who delights in clinging, who takes delight in clinging, who rejoices in clinging, and who does not know and see the cessation of clinging as it really is, that thinks: ‘The Tathāgata exists after death’ … or ‘The Tathāgata neither exists nor does not exist after death.’

“But, friend, one who does not delight in clinging, who does not take delight in clinging, who does not rejoice in clinging, and who knows and sees the cessation of clinging as it really is, does not think: ‘The Tathāgata exists after death’ … or ‘The Tathāgata neither exists nor does not exist after death.’ “This, friend, is the cause and reason why this has not been declared by the Blessed One.” SN 44

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“Here, bhikkhus, some recluse or brahmin, with the relinquishing of views about the past and the future, through complete lack of resolve upon the fetters of sensual pleasure, and with the surmounting of the rapture of seclusion, unworldly pleasure, and neither-painful-nor-pleasant feeling, regards himself thus: ‘I am at peace, I have attained Nibbāna, I am without clinging.’

“The Tathāgata, bhikkhus, understands this thus: ‘This good recluse or brahmin, with the relinquishing of views about the past and the future… regards himself thus: “I am at peace, I have attained Nibbāna, I am without clinging.” Certainly this venerable one asserts the way directed to Nibbāna. Yet this good recluse or brahmin still clings, clinging either to a view about the past or to a view about the future or to a fetter of sensual pleasure or to the rapture of seclusion or to unworldly pleasure or to neither-painful-nor-pleasant feeling. And when this venerable one regards himself thus: “I am at peace, I have attained Nibbāna, I am without clinging,” that too is declared to be clinging on the part of this good recluse or brahmin.

That is conditioned and gross, but there is cessation of determinations’ Having understood ‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.

“Bhikkhus, this supreme state of sublime peace has been discovered by the Tathāgata, that is, liberation through not clinging, by understanding as they actually are the origination, the disappearance, the gratification, the danger, and the escape in the case of the six bases of contact. Bhikkhus, that is the supreme state of sublime peace discovered by the Tathāgata, that is, liberation through not clinging, by understanding as they actually are the origination, the disappearance, the gratification, the danger, and the escape in the case of the six bases of contact. 

MN 102
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In Clinging

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” “Bhikkhu, in clinging one is bound by Māra; by not clinging one is freed from the Evil One.”

“Understood, Blessed One! Understood, Fortunate One!” “In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?” “In clinging to form, venerable sir, one is bound by Māra; by not clinging to it one is freed from the Evil One. In clinging to feeling … to perception … to volitional formations … to consciousness one is bound by Māra; by not clinging to it one is freed from the Evil One. “It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”

“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In clinging to form, bhikkhu, one is bound by Māra … (as above in full) … by not clinging to it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.” SN 22: 63
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“There are, bhikkhus, these two views: the view of being and the view of non-being. Therein, bhikkhus, the instructed noble disciple reflects thus: ‘Is there anything in the world that I could cling to without being blameworthy?’ He understand thus: ‘There is nothing in the world that I could cling to without being blameworthy. For if I should cling, it is only form that I would be clinging to, only feeling … only perception … determinations … only consciousness that I would be clinging to.

With that clinging of mine as condition, there would be being; with being as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair would come to be. Such would be the origin of this whole mass of suffering.’ 

“Bhikkhus, how do you conceive it: is form permanent or impermanent?” — “Impermanent, venerable Sir.” — “ “Now is what is impermanent painful or pleasant?” — “Painful, venerable Sir.” — “Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: ’This is mine, this is I, this is my self’”? — “No, venerable sir.”

“Is feeling permanent or impermanent?…
“Is perception permanent or impermanent?…
“Are determinations permanent or impermanent?…
“Is consciousness permanent or impermanent?” — “Impermanent, venerable sir.” — “Now is what is impermanent pleasant or painful?” — “Painful, venerable sir.” — “Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: ’This is mine, this is I, this is my self’”? — “No, venerable sir.”

“So, bhikkhus any kind of form whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near, must with right understanding how it is, be regarded thus: ’This is not mine, this is not I, this is not myself.’

“Any kind of feeling whatever…
“Any kind of perception whatever…
“Any kind of determination whatever…

“Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: ’This is not mine, this is not I, this is not my self.’

“Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in form, he finds estrangement in feeling, he finds estrangement in perception, he finds estrangement in determinations, he finds estrangement in consciousness.

“When he finds estrangement, passion fades out. With the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: ’Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond.’”

“SN 22: 80
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“Those are the five aggregates subject to clinging, bhikkhu: that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the determinations aggregate subject to clinging, the consciousness aggregate subject to clinging.” Saying, “Good, venerable sir,” that bhikkhu delighted and rejoiced in the Blessed One’s statement. Then he asked the Blessed One a further question:

“But, venerable sir, in what are these five aggregates subject to clinging rooted?” “These five aggregates subject to clinging, bhikkhu, are rooted in desire.” “Venerable sir, is that clinging the same as these five aggregates subject to clinging, or is the clinging something apart from the five aggregates subject to clinging?"

“Bhikkhus, that clinging is neither the same as these five aggregates subject to clinging, nor is the clinging something apart from the five aggregates subject to clinging. But rather, the desire and lust for them, that is the clinging there.”
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 Thing That Can Be Clung To

“Bhikkhus, I will teach you the things that can be clung to and the clinging. Listen to that…. “And what, bhikkhus, are the things that can be clung to, and what is the clinging? Form, bhikkhus, is a thing that can be clung to; the desire and lust for it is the clinging there. Feeling … Perception … Determinations… Consciousness is a thing that can be clung to; the desire and lust for it is the clinging there. These are called the things that can be clung to, and this the clinging.” SN22: 121
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