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understands things as they are. And what does he understand as it is? The origin and disappearance of form, the origin and disappearance of feeling, the origin and disappearance of perception, the origin and disappearance of formations, the origin and disappearance of consciousness..." (To be elaborated as in the first discourse.) The Sixth. 7. The Discourse on Agitation Due to Clinging 7. At Sāvatthī. "Monks, I will teach you agitation due to clinging and non-agitation due to non-clinging. Listen to it, attend carefully; I will speak." "Yes, venerable sir," those monks replied to the Blessed One. The Blessed One said this: "And how, monks, is there agitation due to clinging? Here, monks, an uninstructed ordinary person, not seeing the noble ones, unskilled in the noble Dhamma, undisciplined in the noble Dhamma, not seeing the true men, unskilled in the Dhamma of the true men, undisciplined in the Dhamma of the true men, regards form as self, or self as possessing form; or form as in self, or self as in form. He regards form as self, or self as possessing form; or form as in self, or self as in form. That form of his changes, becomes otherwise. Because of that change and otherwise-becoming of form, consciousness follows the change of form. Because of that consciousness following the change of form, anxieties arise, mental states that overwhelm the mind. Because the mind is overwhelmed, he is fearful, distressed, longing, and clings, and is anxious. He regards feeling as self, or self as possessing feeling; or feeling as in self, or self as in feeling. That feeling of his changes, becomes otherwise. Because of that change and otherwise-becoming of feeling, consciousness follows the change of feeling. Because of that consciousness following the change of feeling, anxieties arise, mental states that overwhelm the mind. Because the mind is overwhelmed, he is fearful, distressed, longing, and clings, and is anxious. He regards perception as self, or self as possessing perception; or perception as in self, or self as in perception. That perception of his changes, becomes otherwise. Because of that change and otherwise-becoming of perception, consciousness follows the change of perception. Because of that consciousness following the change of perception, anxieties arise, mental states that overwhelm the mind. Because the mind is overwhelmed, he is fearful, distressed, longing, and clings, and is anxious. He regards formations as self, or self as possessing formations; or formations as in self, or self as in formations. Those formations of his change, become otherwise. Because of that change and otherwise-becoming of formations, consciousness follows the change of formations. Because of that consciousness following the change of formations, anxieties arise, mental states that overwhelm the mind. Because the mind is overwhelmed, he is fearful, distressed, longing, and clings, and is anxious. He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. That consciousness of his changes, becomes otherwise. Because of that change and otherwise-becoming of consciousness, consciousness follows the change of consciousness. Because of that consciousness following the change of consciousness, anxieties arise, mental states that overwhelm the mind. Because the mind is overwhelmed, he is fearful, distressed, longing, and clings, and is anxious. Thus, bhikkhus, there is anxiety due to clinging. And how, Monks, how is there no agitation without clinging? Here, monks, a well-taught noble disciple, who has seen the noble ones, skilled in the noble Dhamma, well-trained in the noble Dhamma, who has seen the true men, skilled in the Dhamma of true men, well-trained in the Dhamma of true men, does not regard form as self, nor self as possessing form; nor form as in self, nor self as in form. For him, that form changes, becomes otherwise. Due to that form's change and becoming otherwise, his consciousness does not follow the change of form. For him, agitations arising from not following the change of form, do not overwhelm his mind and remain. Because his mind is not overwhelmed, he is not agitated, nor distressed, nor longing, and without clinging, he is not agitated. He does not regard feeling as self, nor self as possessing feeling; nor feeling as in self, nor self as in feeling. For him, that feeling changes, becomes otherwise. Due to that feeling's change and becoming otherwise, his consciousness does not follow the change of feeling. For him, agitations arising from not following the change of feeling, do not overwhelm his mind and remain. Because his mind is not overwhelmed, he is not agitated, nor distressed, nor longing, and without clinging, he is not agitated. He does not regard perception... (and so on) He does not regard formations as self, nor self as possessing formations; nor formations as in self, nor self as in formations. For him, those formations change, become otherwise. Due to those formations' change and becoming otherwise, his consciousness does not follow the change of formations. For him, agitations arising from not following the change of formations, do not overwhelm his mind and remain. Because his mind is not overwhelmed, he is not agitated, nor distressed, nor longing, and without clinging, he is not agitated. He does not regard consciousness as self, nor self as possessing consciousness, His consciousness changes, becomes otherwise. From that change and becoming otherwise of consciousness, his consciousness does not follow the alteration of consciousness. From his consciousness not following the alteration of consciousness, the states of agitation that arise do not overwhelm his mind. From his mind not being overwhelmed, he is not agitated, nor distressed, nor longing. And not clinging, he is not agitated. Thus, bhikkhus, there is non-agitation through non-clinging. The Seventh. 8. The Second Discourse on Agitation through Clinging. 8. At Sāvatthī. “I will teach you, bhikkhus, agitation through clinging and non-agitation through non-clinging. Listen to that... And how, bhikkhus, is there agitation through clinging? Here, bhikkhus, an uninstructed ordinary person regards form as: ‘This is mine, this I am, this is my self.’ That form of his changes, becomes otherwise. From that change and becoming otherwise of form, sorrow, lamentation, pain, displeasure, and despair arise. Feeling as ‘This is mine...’ Perception as ‘This is mine...’ Formations as ‘This is mine...’ Consciousness as: ‘This is mine, this I am, this is my self,’ he regards. That consciousness of his changes, becomes otherwise. From that change and becoming otherwise of consciousness, sorrow, lamentation, pain, displeasure, and despair arise. Thus, bhikkhus, there is agitation through clinging. And how, bhikkhus, is there non-agitation through non-clinging? Here, bhikkhus, an instructed noble disciple regards form as: ‘This is not mine, this I am not, this is not my self.’ That form of his changes, becomes otherwise. From that change and becoming otherwise of form, sorrow, lamentation, pain, displeasure, and despair do not arise. Feeling as ‘This is not mine...’ Perception as ‘This is not mine...’ Formations as ‘This is not mine...’ Consciousness as: ‘This is not mine, this I am not, this is not my self,’ he regards. That consciousness of his changes, becomes otherwise. From that change and becoming otherwise of consciousness, sorrow, lamentation do not arise. from sorrow, lamentation, pain, grief, and despair. Thus, indeed, bhikkhus, there is no agitation through not clinging." The Eighth. 9. The Discourse on Impermanence in Three Times 9. At Sāvatthī. "Form, bhikkhus, is impermanent in the past and future; what then of the present? Seeing thus, bhikkhus, a well-taught noble disciple is not attached to past form; he does not delight in future form; he is practicing for the disillusionment, dispassion, and cessation of present form. Feeling is impermanent... Perception is impermanent... Volitional formations are impermanent in the past and future; what then of the present? Seeing thus, bhikkhus, a well-taught noble disciple is not attached to past volitional formations; he does not delight in future volitional formations; he is practicing for the disillusionment, dispassion, and cessation of present volitional formations. Consciousness is impermanent in the past and future; what then of the present? Seeing thus, bhikkhus, a well-taught noble disciple is not attached to past consciousness; he does not delight in future consciousness; he is practicing for the disillusionment, dispassion, and cessation of present consciousness." The Ninth. 10. The Discourse on Suffering in Three Times 10. At Sāvatthī. "Form, bhikkhus, is suffering in the past and future; what then of the present? Seeing thus, bhikkhus, a well-taught noble disciple is not attached to past form; he does not delight in future form; he is practicing for the disillusionment, dispassion, and cessation of present form. Feeling is suffering... Perception is suffering... Volitional formations are suffering... Consciousness is suffering in the past and future; what then of the present? Seeing thus, bhikkhus, a well-taught noble disciple is not attached to past consciousness; he does not delight in future consciousness; he is practicing for the disillusionment, dispassion, and cessation of present consciousness." The Tenth. 11. The Discourse on Not-Self in Three Times 11. At Sāvatthī. "Form, bhikkhus, is not-self in the past and future; what What then of the present! Seeing thus, bhikkhus, the instructed noble disciple is not attached to past form; does not delight in future form; is practicing for revulsion, dispassion, and cessation of present form. Feeling is not self… Perception is not self… Volitional formations are not self… Consciousness is not self, past and future;