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The Discourse on Arising. 30. At Sāvatthī. "Monks, whatever is the arising, persistence, manifestation, appearance of form, that is the arising of suffering, the persistence of diseases, the appearance of old age and death. Whatever is of feeling... whatever is of perception... whatever is of fabrications... whatever is the arising, persistence, manifestation, appearance of consciousness, that is the arising of suffering, the persistence of diseases, the appearance of old age and death. But, monks, whatever is the cessation, calming, disappearance of form, that is the cessation of suffering, the calming of diseases, the disappearance of old age and death. Whatever is of feeling... whatever is of perception... whatever is of fabrications... whatever is the cessation, calming, disappearance of consciousness, that is the cessation of suffering, the calming of diseases, the disappearance of old age and death." The ninth. 10. The Discourse on the Root of Misery. 31. At Sāvatthī. "Monks, I will teach you misery and the root of misery. Listen to that. And what, monks, is misery? Form, monks, is misery; feeling is misery; perception is misery; fabrications are misery; consciousness suffering. This is called, monks, suffering. And what, monks, is the root of suffering? That craving which leads to renewed existence, accompanied by delight and lust, delighting in this and that; namely – craving for sensual pleasures, craving for existence, craving for non-existence. This is called, monks, the root of suffering. The Tenth. 11. The Discourse on the Perishable 32. At Savatthi. "I will teach you, monks, the perishable and the imperishable. Listen to that. And what, monks, is the perishable, what is the imperishable? Form, monks, is perishable. Its cessation, calming, disappearance – this is imperishable. Feeling is perishable. Its cessation, calming, disappearance – this is imperishable. Perception is perishable... Volitional formations are perishable. Their cessation, calming, disappearance – this is imperishable. Consciousness is perishable. Its cessation, calming, disappearance – this is imperishable." The Eleventh. The Third Chapter: The Burden. Its Summary – Burden, Full Understanding, Direct Knowledge, Desire-and-lust, the fourth; And the three delights are spoken of, Delight, the eighth; Arising and the Root of Suffering, The eleventh is the Perishable. 4. The Chapter: Not Yours 1. The Discourse on Not Yours 33. At Savatthi. "What, monks, is not yours, that you should abandon. That, being abandoned by you, will be for your welfare and happiness. And what, monks, is not yours? Form, monks, is not yours, that you should abandon. That, being abandoned by you, will be for your welfare and happiness. Feeling is not yours, that you should abandon. That, being abandoned by you, will be for your welfare and happiness. Perception is not yours... Volitional formations are not yours, those you should abandon. Those, being abandoned by you, will be for your welfare and happiness. Consciousness is not yours, that you should abandon. That, being abandoned by you, will be for your welfare and happiness." "Just as, monks, if people were to carry away, or burn, or do with as they please, the grass, sticks, branches, and leaves in this Jeta Grove. Would you then... Of this [body] – 'Do people carry us away, or burn us, or do with us as they please'?" "No, venerable sir." "For what reason?" "For this, venerable sir, is not our self or what belongs to self." "Even so, monks, form is not yours, abandon it. Its abandonment will be for your welfare and happiness. Feeling is not yours, abandon it. Its abandonment will be for your welfare and happiness. Perception is not yours... Formations are not yours... Consciousness is not yours, abandon it. Its abandonment will be for your welfare and happiness." The First. 2. The Second Not-Yours Discourse 34. At Sāvatthī. "Monks, what is not yours, abandon it. Its abandonment will be for your welfare and happiness. And what, monks, is not yours? Form, monks, is not yours, abandon it. Its abandonment will be for your welfare and happiness. Feeling is not yours... Perception is not yours... Formations are not yours... Consciousness is not yours, abandon it. Its abandonment will be for your welfare and happiness. Monks, what is not yours, abandon it. Its abandonment will be for your welfare and happiness." The Second. 3. The Discourse with a Certain Monk 35. At Sāvatthī. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk 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, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." "Monk, what one assents to, by that one is reckoned; what one does not assent to, by that one is not reckoned." "Understood, Blessed One! Understood, Fortunate One!" "But how, monk, do you understand in detail the meaning of what I have spoken in brief?" "If, venerable sir, one assents to form, by that one is reckoned... goes. If one clings to feeling, by that one goes to account. If one clings to perception, by that one goes to account. If one clings to formations, by that one goes to account. If one clings to consciousness, by that one goes to account. If, venerable sir, one does not cling to form, by that one does not go to account. If to feeling… If to perception… If to formations… If to consciousness one does not cling, by that one does not go to account. Of this, venerable sir, the brief statement by the Blessed One, I thus understand the meaning in detail.” “Good, good, bhikkhu! Well indeed, bhikkhu, of my brief statement, you understand the meaning in detail. If, bhikkhu, one clings to form, by that one goes to account. If to feeling… If to perception… If to formations… If to consciousness one clings, by that one goes to account. If, bhikkhu, one does not cling to form, by that one does not go to account. If to feeling… If to perception… If to formations… If to consciousness one does not cling, by that one does not go to account. Of this, bhikkhu, my brief statement, the meaning should thus be seen in detail.” Then that bhikkhu, having rejoiced in and approved of the Blessed One’s words, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then that bhikkhu, dwelling alone, secluded, diligent, ardent, resolute, not long thereafter— for the sake of which noble sons rightly go forth from home to homelessness, that unsurpassed culmination of the holy life— having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it. He knew: “Destroyed is birth, lived is the holy life, done is what was to be done, there is no more for this state of being.” And that bhikkhu became one of the arahants. The third. 4. The Second Discourse on Another Bhikkhu 36. At Savatthi. Then a certain bhikkhu approached the Blessed One… Seated to one side, that bhikkhu 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 having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, resolute.” “Whatever one underlies, that one is inferred; what is inferred, by that one is reckoned. Whatever one does not underlie, that one is not inferred; what is not inferred, by that one is not reckoned.” “Understood, Blessed One; understood, Fortunate One.” “How then, bhikkhu, do you understand the detailed meaning of what I have spoken in brief?” “If, venerable sir, one underlies form, that one is inferred; what is inferred, by that one is reckoned. If one underlies feeling… If one underlies perception… If one underlies mental formations… If one underlies consciousness, that one is inferred; what is inferred, by that one is reckoned. If, venerable sir, one does not underlie form, that one is not inferred; what is not inferred, by that one is not reckoned. If one does not underlie feeling… If one does not underlie perception… If one does not underlie mental formations… If one does not underlie consciousness, that one is not inferred; what is not inferred, by that one is not reckoned. It is in this way, venerable sir, that I understand the detailed meaning of what the Blessed One has spoken in brief.” “Good, good, bhikkhu! Good indeed, bhikkhu, that you understand the detailed meaning of what I have spoken in brief. If, bhikkhu, one underlies form, that one is inferred; what is inferred, by that one is reckoned. If, bhikkhu, one underlies feeling… If, bhikkhu, one underlies perception… If, bhikkhu, one underlies mental formations… If, bhikkhu, one underlies consciousness, that one is inferred; what is inferred, by that one is reckoned. If, bhikkhu, one does not underlie form, that one is not inferred; what is not inferred, by that one is not reckoned. If one does not underlie feeling… If one does not underlie perception… If one does not underlie mental formations… If one does not underlie consciousness, that one is not inferred; what is not inferred, by that one is not reckoned. It is in this way, bhikkhu, that the meaning of what I have spoken in brief should be seen.” …and that bhikkhu was one of the arahants. it was. The Fourth. 5. The Discourse on Ānanda 37. At Sāvatthī. Then indeed the venerable Ānanda approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. As the venerable Ānanda sat to one side, the Blessed One said this to him – "If, Ānanda, they were to ask you thus – 'Of which phenomena, friend Ānanda, is the arising discerned, the passing away discerned, the alteration of what has remained discerned?' If asked thus, Ānanda, how would you explain?"