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dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, is that too permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it fitting to regard it thus: 'This is mine, this I am, this is my self'?" "No, venerable sir... (and so on)..." "Is the tongue permanent or impermanent?" "Impermanent, venerable sir... (and so on)..." "Tastes... tongue-consciousness... tongue-contact... (and so on)... and that feeling that arises dependent on tongue-contact..." or pleasant, or painful, or neither pleasant nor painful, is that also permanent or impermanent?" "Impermanent, sir." ... (ellipsis indicates repetition) ... "phenomena... mind-consciousness... mind-contact, is it permanent or impermanent?" "Impermanent, sir." "And that feeling which arises conditioned by mind-contact, whether pleasant or painful or neither pleasant nor painful, is that also permanent or impermanent?" "Impermanent, sir." "But that which is impermanent, is it suffering or is it pleasure?" "Suffering, sir." "But that which is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'?" "No, sir." "Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact. And that feeling which arises conditioned by eye-contact, whether pleasant or painful or neither pleasant nor painful, he becomes disenchanted with that too. ... (ellipsis indicates repetition) ... He becomes disenchanted with the tongue, he becomes disenchanted with tastes, ... (ellipsis indicates repetition) ... And that feeling which arises conditioned by tongue-contact, whether pleasant or painful or neither pleasant nor painful, he becomes disenchanted with that too. He becomes disenchanted with the mind, he becomes disenchanted with phenomena, he becomes disenchanted with mind-consciousness, he becomes disenchanted with mind-contact. And that feeling which arises conditioned by mind-contact, whether pleasant or painful or neither pleasant nor painful, he becomes disenchanted with that too. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: 'Liberated.' He understands: '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.' This, bhikkhus, is the practice conducive to the uprooting of all conceit." The Tenth. The Chapter on All, the Third. Its Summary: All, and two Abandonments, two others on Full Understanding; Burning, and Half-existent, two Suitable, and two Conducive; Thus is the chapter called. 4. The Chapter on Things Subject to Birth 1-10. The Ten Discourses beginning with Things Subject to Birth At Sāvatthī. There, indeed, the Blessed One said this: "All, monks, is subject to birth. And what, monks, is all subject to birth? The eye, monks, is subject to birth. Forms... Eye-consciousness... Eye-contact is subject to birth. And whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is subject to birth. ... The tongue... Tastes... Tongue-consciousness... Tongue-contact... And whatever feeling arises dependent on tongue-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is subject to birth. The body... ... The mind is subject to birth, Mental phenomena are subject to birth, Mind-consciousness is subject to birth, Mind-contact is subject to birth. And whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is subject to birth. Seeing thus, monks, the instructed noble disciple becomes dispassionate towards the eye, towards forms... towards eye-consciousness... towards eye-contact... ... He understands: 'There is no further state of being.'" The first. "All, monks, is subject to aging..." (abbreviated). The second. "All, monks, is subject to illness..." The third. "All, monks, is subject to death..." The fourth. "All, monks, is subject to sorrow..." The fifth. "All, monks, is subject to defilement..." The sixth. "All, monks, is subject to destruction..." The seventh. "All, monks, is subject to vanishing..." The eighth. "All, monks, is subject to arising..." The ninth. "All, monks, is subject to cessation..." The tenth. The Chapter on Things Subject to Birth, the Fourth. Its Summary: Birth, aging, illness, death, and sorrow, and defilement; Destruction, vanishing, arising, by cessation-nature, these are ten. 5. The Chapter on All Impermanent 1-9. The Nine Discourses Beginning with Impermanent At Sāvatthī. There, indeed, the Blessed One said this: "All, monks, is impermanent. And what, monks... Monks, everything is impermanent. The eye, monks, is impermanent. Forms are impermanent. Eye-consciousness is impermanent. Eye-contact is impermanent. Whatever feeling arises conditioned by eye-contact, be it pleasant or painful or neither-pleasant-nor-painful, that too is impermanent. ... The tongue is impermanent. Tastes are impermanent. Tongue-consciousness is impermanent. Tongue-contact is impermanent. Whatever feeling arises conditioned by tongue-contact, be it pleasant or painful or neither-pleasant-nor-painful, that too is impermanent. The body is impermanent. ... The mind is impermanent. Mental objects are impermanent. Mind-consciousness is impermanent. Mind-contact is impermanent. Whatever feeling arises conditioned by mind-contact, be it pleasant or painful or neither-pleasant-nor-painful, that too is impermanent. Seeing thus, monks, the well-instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact. Whatever feeling arises conditioned by eye-contact, be it pleasant or painful or neither-pleasant-nor-painful, with that too he becomes disenchanted. ... becomes disenchanted with the mind, becomes disenchanted with mental objects, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact. Whatever feeling arises conditioned by mind-contact, be it pleasant or painful or neither-pleasant-nor-painful, with that too he becomes disenchanted. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in the liberated, there is the knowledge: 'It is liberated.' '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. First. 44. Monks, everything is suffering... Second. 45. Monks, everything is not-self... Third. 46. Monks, everything is to be directly known... Fourth. 47. Monks, everything is to be fully understood... Fifth. 48. Monks, everything is to be abandoned... Sixth. 49. Monks, everything is to be realized... Seventh. 50. Monks, everything is to be directly known and fully understood... .... The Eighth. 51. "All, monks, is afflicted (...). The Ninth. 10. The Sutta on Being Beset 52. "All, monks, is beset. And what, monks, is all beset? The eye, monks, is beset, forms are beset, eye-consciousness is beset, eye-contact is beset. And whatever feeling arises conditioned by eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is beset. (...) The tongue is beset, tastes are beset, tongue-consciousness is beset, tongue-contact is beset. And whatever feeling arises conditioned by tongue-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is beset. The body is beset (...) The mind is beset, mental phenomena are beset, mind-consciousness is beset, mind-contact is beset. And whatever feeling arises conditioned by mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is beset. Seeing thus, monks, a well-taught noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact. And with whatever feeling arises conditioned by eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— with that too he becomes disenchanted. (...) becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact. And with whatever feeling arises conditioned by mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— with that too he becomes disenchanted. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in liberation, the knowledge 'liberated' arises. He understands: 'Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.'" The Tenth. The Fifth Chapter: All Impermanent. Its Summary – Impermanent, suffering, non-self, to be directly known, to be fully understood; To be abandoned, to be realized, to be directly known, to be fully understood. that which is to be known, to be fully understood; Afflicted, assailed, is what is called a group. The first fifty of the Saḷāyatana Vagga is concluded. Its chapter summary: The Impermanence chapter, the Twin chapter, the All chapter, the Birth-nature chapter; With the Impermanence chapter, the fifty, is what is called the fifth. 6. The Ignorance Chapter 1. The Abandonment of Ignorance Sutta 53. At Sāvatthī. Then a certain bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side.