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one is freed from the Evil One. Venerable Sir, I understand the meaning of this brief statement by the Blessed One in this detailed way.” “Good, good, bhikkhu! Good indeed, bhikkhu, that you understand the meaning of my brief statement in this detailed way. Delighting in form, bhikkhu, one is bound by Māra; not delighting, one is freed from the Evil One. Delighting in feeling… perception… formations… consciousness, one is bound by Māra; not delighting, one is freed from the Evil One. This is how, bhikkhu, bhikkhu, the meaning of what I have spoken in brief is to be seen in detail thus." ... And that bhikkhu became an Arahant. The Third. 4. The Discourse on Impermanence 66. At Sāvatthī. Then a certain bhikkhu... sat down to one side and said to the Blessed One: "It would be good for me, Bhante, if the Blessed One would teach me the Dhamma in brief..." ... "so that I might dwell ardent, resolute." "Bhikkhu, what is impermanent; there your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One." "But how, bhikkhu, do you understand in detail the meaning of what I have spoken in brief?" "Form, Bhante, is impermanent; there my desire should be abandoned. Feeling... perception... formations... consciousness is impermanent; there my desire should be abandoned. This is how, Bhante, I understand in detail the meaning of what the Blessed One has spoken in brief." "Good, good, bhikkhu! Indeed, bhikkhu, you understand in detail the meaning of what I have spoken in brief. Form, bhikkhu, is impermanent; there your desire should be abandoned. Feeling is impermanent... perception... formations... consciousness is impermanent; there your desire should be abandoned. This is how, bhikkhu, the meaning of what I have spoken in brief is to be seen in detail." ... And that bhikkhu became an Arahant. The Fourth. 5. The Discourse on Suffering 67. At Sāvatthī. Then a certain bhikkhu... sat down to one side and said to the Blessed One: "It would be good for me, Bhante, if the Blessed One would teach me the Dhamma in brief..." ... "so that I might dwell ardent, resolute." "Bhikkhu, what is suffering; there your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One." "But how, bhikkhu, do you understand in detail the meaning of what I have spoken in brief?" "Form, Bhante, is suffering; there my and desire should be abandoned. Feeling... perception... formations... consciousness is suffering; there my desire should be abandoned. This, venerable sir, is how I understand in detail the meaning of what the Blessed One spoke in brief. "Good, good, monk! Indeed, monk, you understand in detail the meaning of what I spoke in brief. Form, monk, is suffering; there your desire should be abandoned. Feeling... perception... formations... consciousness is suffering; there your desire should be abandoned. This, monk, is how the meaning of what I spoke in brief should be seen in detail." ...and that monk became an Arahant. The Fifth. 6. The Discourse on Not-Self 68. At Sāvatthī. Then a certain monk... sat to one side and said to the Blessed One: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief... so that I might dwell ardent, resolute." "That, monk, which is not-self; there your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One." "But how, monk, do you understand in detail the meaning of what I spoke in brief?" "Form, venerable sir, is not-self; there my desire should be abandoned. Feeling... perception... formations... consciousness is not-self; there my desire should be abandoned. This, venerable sir, is how I understand in detail the meaning of what the Blessed One spoke in brief." "Good, good, monk! Indeed, monk, you understand in detail the meaning of what I spoke in brief. Form, monk, is not-self; there your desire should be abandoned. Feeling... perception... formations... consciousness is not-self; there your desire should be abandoned. This, monk, is how the meaning of what I spoke in brief should be seen in detail." ...and that monk became an Arahant. The Sixth. 7. The Discourse on What is Not-Self-Governing 69. At Sāvatthī. Then. Then a certain bhikkhu... sat down to one side and said to the Blessed One: "It would be good for me, venerable sir, if the Blessed One would teach me the Dhamma in brief... that I might dwell." "Whatever, bhikkhu, is not-self-like; there your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One." "How then, bhikkhu, do you understand in detail the meaning of what I have spoken in brief?" "Form, venerable sir, is not-self-like; there my desire should be abandoned. Feeling... perception... mental formations... consciousness is not-self-like; there my desire should be abandoned. This is how, venerable sir, I understand in detail the meaning of what the Blessed One has spoken in brief." "Good, good, bhikkhu! Good indeed, bhikkhu, that you understand in detail the meaning of what I have spoken in brief. Form, bhikkhu, is not-self-like; there your desire should be abandoned. Feeling... perception... mental formations... consciousness is not-self-like; there your desire should be abandoned. This is how, bhikkhu, the meaning of what I have spoken in brief should be seen in detail"... And that certain bhikkhu became an Arahant. The Seventh. 8. The Discourse on What is Conducive to Passion 70. At Sāvatthī. Then a certain bhikkhu... sat down to one side and said to the Blessed One: "It would be good for me, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that I, having heard the Dhamma from the Blessed One... might dwell." "Whatever, bhikkhu, is conducive to passion; there your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One." "How then, bhikkhu, do you understand in detail the meaning of what I have spoken in brief?" "Form, venerable sir, is conducive to passion; there my desire should be abandoned. Feeling... perception... mental formations... consciousness is conducive to passion; there my desire should be abandoned. This is how, venerable sir, , I understand the meaning of what the Blessed One has spoken in brief, in detail.’’ ‘‘Good, good, bhikkhu! Good indeed, bhikkhu, that you understand the meaning of what I have spoken in brief, in detail. Form, bhikkhu, is of the nature to be delighted in; there your desire should be abandoned. Feeling… perception… formations… consciousness is of the nature to be delighted in; there your desire should be abandoned. The meaning of what I have spoken in brief, bhikkhu, should be seen in detail in this way’’… And that bhikkhu became one of the Arahants. The Eighth. 9. The Rādhā Sutta 71. At Sāvatthī. Then the Venerable Rādhā approached the Blessed One; having approached, he said to the Blessed One: ‘‘How, venerable sir, by knowing, how by seeing, do the latent tendencies of ‘I-making,’ ‘mine-making,’ and conceit not arise in this conscious body and in all external signs?’’ ‘‘Whatever form there is, Rādhā, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form—‘This is not mine, this I am not, this is not my self’—thus one sees this as it actually is with right wisdom. Whatever feeling there is… whatever perception there is… whatever formations there are… whatever consciousness there is, past, future, or present… far or near, all consciousness—‘This is not mine, this I am not, this is not my self’—thus one sees this as it actually is with right wisdom. It is in this way, Rādhā, by knowing, by seeing, that the latent tendencies of ‘I-making,’ ‘mine-making,’ and conceit do not arise in this conscious body and in all external signs’’… And the Venerable Rādhā became one of the Arahants. The Ninth. 10. The Surādhā Sutta 72. At Sāvatthī. Then the Venerable Surādhā said to the Blessed One: ‘‘How, venerable sir, by knowing, how by seeing, do the latent tendencies of ‘I-making,’ ‘mine-making,’ and conceit not arise in this conscious body and in all external signs?’’ the mind is gone, transcended division, peaceful, well-freed?” “Whatever form, Surādha, past, future, present… far or near, all form— ‘This is not mine, I am not this, this is not my self’— seeing this as it really is with right wisdom, one is freed without clinging. Whatever feeling… whatever perception… whatever volitional formations… whatever consciousness, past, future, present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness— ‘This is not mine, I am not this, this is not my self’— seeing this as it really is with right wisdom, one is freed without clinging. Thus, Surādha, for one who knows, for one who sees thus, in this body with consciousness, and in all external signs, the mind is gone from I-making, mine-making, and conceit, transcended division, peaceful, well-freed.” …And Venerable Surādha became one of the Arahants. The Tenth. The Chapter of Arahants, the Seventh. Its Summary: Clinging, and conceiving, and delighting; Impermanent, suffering, not-self, not belonging, settled on passion; Rādha, Surādha— these are ten. 8. The Chapter on What is to be Consumed 1. Discourse on Gratification 73. At Sāvatthī. “The uninstructed ordinary person, monks, does not understand as it really is the gratification, the danger, and the escape from form. From feeling… from perception… from volitional formations… from consciousness, he does not understand as it really is the gratification, the danger, and the escape. But the instructed noble disciple, monks, understands as it really is the gratification, the danger, and the escape from form. From feeling… from perception… from volitional formations… from consciousness, he understands as it really is the gratification, the danger, and the escape.” The First. 2. Discourse on Origin 74. At Sāvatthī. “The uninstructed ordinary person, monks,