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what then of the present! Seeing thus, bhikkhus, the instructed noble disciple is not attached to past consciousness; does not delight in future consciousness; is practicing for revulsion, dispassion, and cessation of present consciousness. The Eleventh. The first chapter is Nakulapitā. Its summary: Nakulapitā, Devadaha, and the two Hāliddikā; Samādhi, Paṭisallāṇa, the two Upādāparitassanā; Atītānāgatapaccuppannā, the chapter is thus called. 2. The Chapter on Impermanence 1. Discourse on Impermanence Thus have I heard – at Sāvatthī. There, indeed… “Form, bhikkhus, is impermanent, feeling is impermanent, perception is impermanent, volitional formations are impermanent, consciousness is impermanent. Seeing thus, bhikkhus, the instructed noble disciple is revulsed by form, is revulsed by feeling, is revulsed by perception, is revulsed by volitional formations, is revulsed by consciousness. Being revulsed, he becomes dispassionate; through dispassion, he is liberated. When liberated, there is the knowledge, ‘Liberated.’ ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more of this state,’ he understands.” The First. 2. Discourse on Suffering At Sāvatthī. “Form, bhikkhus, is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering. Seeing thus… there is no more of this state,” he understands. The Second. 3. Discourse on Not-Self At Sāvatthī. “Form, bhikkhus, is not self, feeling is not self, perception is not self, volitional formations are not self, consciousness is not self. Seeing thus, bhikkhus, the instructed noble disciple is revulsed by form, is revulsed by feeling. And so, he becomes disenchanted with perception, he becomes disenchanted with fabrications, he becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated. In the liberated, there is the knowledge of liberation. 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being,' he understands. The Third. 4. The Discourse on What is Impermanent 15. At Savatthi. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is. Feeling is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is. Perception is impermanent... Fabrications are impermanent... Consciousness is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is. Seeing thus... he understands 'there is no more for this state of being.' " The Fourth. 5. The Discourse on What is Suffering 16. At Savatthi. "Form, monks, is suffering. What is suffering is not-self; what is not-self should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is. Feeling is suffering... Perception is suffering... Fabrications are suffering... Consciousness is suffering. What is suffering is not-self; what is not-self should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is. Seeing thus... he understands 'there is no more for this state of being.' " The Fifth. 6. The Discourse on What is Not-Self 17. At Savatthi. "Form, monks, is not-self. What is not-self should be seen as 'This is not mine, this I am not, this is not my self' with right wisdom as it really is. Feeling is not-self... Perception is not-self... Fabrications are not-self... Consciousness is not-self. What is not-self... ‘This is not mine, I am not this, this is not my self’— thus this should be seen as it really is with right wisdom. Seeing thus... he understands: ‘There is no further state of being.’ The Sixth. 7. The Discourse on Impermanence with Cause 18. At Sāvatthī. “Form, monks, is impermanent. Whatever cause, whatever condition for the arising of form, that too is impermanent. Form arisen from the impermanent, monks, how could it be permanent! Feeling is impermanent. Whatever cause, whatever condition for the arising of feeling, that too is impermanent. Feeling arisen from the impermanent, monks, how could it be permanent! Perception is impermanent... Formations are impermanent. Whatever cause, whatever condition for the arising of formations, that too is impermanent. Formations arisen from the impermanent, monks, how could they be permanent! Consciousness is impermanent. Whatever cause, whatever condition for the arising of consciousness, that too is impermanent. Consciousness arisen from the impermanent, monks, how could it be permanent! Seeing thus... he understands: ‘There is no further state of being.’ The Seventh. 8. The Discourse on Suffering with Cause 19. At Sāvatthī. “Form, monks, is suffering. Whatever cause, whatever condition for the arising of form, that too is suffering. Form arisen from suffering, monks, how could it be happiness! Feeling is suffering... Perception is suffering... Formations are suffering... Consciousness is suffering. Whatever cause, whatever condition for the arising of consciousness, that too is suffering. Consciousness arisen from suffering, monks, how could it be happiness! Seeing thus... he understands: ‘There is no further state of being.’ The Eighth. 9. The Discourse on Not-Self with Cause 20. At Sāvatthī. “Form, monks, is not-self. Whatever cause, whatever condition for the arising of form, that too is not-self. Form arisen from not-self, monks, how could it be self! Feeling is not-self... Perception is not-self... Formations are not-self... Consciousness is not-self. Whatever cause, whatever condition for the arising of consciousness, that too is not-self. Consciousness arisen from not-self, monks, how could it be self! mindfulness! Seeing thus, he understands there is no further state of being. The Ninth. 10. The Ānanda Sutta 21. At Sāvatthī... in the grove. Then indeed, the venerable Ānanda approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Ānanda said this to the Blessed One: “‘Cessation, cessation,’ it is said, venerable sir. Of which phenomena, venerable sir, is the cessation called ‘cessation’?” “Form, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. Its cessation is called ‘cessation’. Feeling is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. Its cessation is called ‘cessation’. Perception... volitional formations are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. Their cessation is called ‘cessation’. Consciousness is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. Its cessation is called ‘cessation’. Of these phenomena, Ānanda, the cessation is called ‘cessation’.” The Tenth. The Second Chapter on Impermanence. Its Summary – Impermanent, suffering, not-self, and the other three on impermanence; Also three were spoken by way of cause, and by Ānanda, these ten. 3. The Chapter on the Burden 1. The Burden Sutta 22. At Sāvatthī... There indeed... “Monks, I will teach you the burden, the burden-bearer, the taking up of the burden, and the laying down of the burden. Listen to that. And what, monks, is the burden? It is to be said: the five aggregates of clinging. Which five? The aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to volitional formations, the aggregate of clinging to consciousness; this, monks, is called the burden.” “And what, monks, is the burden-bearer? It is to be said: the individual. This is to be said. This venerable one, of such a name, of such a clan; this one is called, monks, the burden-bearer. And what, monks, is the taking up of the burden? It is that craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there, namely – craving for sensual pleasures, craving for existence, craving for non-existence. This, monks, is called the taking up of the burden. And what, monks, is the laying down of the burden? It is the complete fading away and cessation of that very craving, its relinquishment, its giving up, liberation from it, non-attachment to it. This, monks, is called the laying down of the burden. This the Blessed One said. Having said this, the Fortunate One, the Teacher, further spoke this: The burdens indeed are the five aggregates, And the burden-bearer is the person. Taking up the burden is suffering in the world, Laying down the burden is happiness. Having laid down the heavy burden, Not taking up another burden, Having uprooted craving with its root, Thirstless, one is fully unbound. First. 2. Discourse on Full Understanding 23. Occasion at Savatthi. "Monks, I will teach you things to be fully understood and full understanding. Listen to that. And what, monks, are the things to be fully understood? Form, monks, is a thing to be fully understood; feeling is a thing to be fully understood; perception is a thing to be fully understood; volitional formations are a thing to be fully understood; consciousness is a thing to be fully understood. These, monks, are called the things to be fully understood. And what, monks, is full understanding?