4.
The Chapter on Not Yours
1.
The Discourse on Not Yours
33. At Sāvatthī. "What, monks, is not yours, abandon that. That abandoned by you will be for your welfare and happiness. And what, monks, is not yours? Materiality, monks, is not yours, abandon that. That abandoned by you will be for your welfare and happiness. Feeling is not yours, abandon that. That abandoned by you will be for your welfare and happiness. Perception is not yours... activities are not yours, abandon them. They abandoned by you will be for your welfare and happiness. Consciousness is not yours, abandon that. That abandoned by you will be for your welfare and happiness."
"Just as, monks, whatever grass, sticks, branches and leaves there are in this Jeta's Grove, if people were to carry them away or burn them or do with them as they wish. Would you think thus - 'People are carrying us away or burning us or doing with us as they wish'?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, this is not our self nor what belongs to a self." "Just so, monks, materiality is not yours, abandon that. That abandoned by you will be for your welfare and happiness. Feeling is not yours, abandon that. That abandoned by you will be for your welfare and happiness. Perception is not yours... activities are not yours... consciousness is not yours, abandon that. That abandoned by you will be for your welfare and happiness." The first.
2.
The Second Discourse on Not Yours
34. At Sāvatthī. "What, monks, is not yours, abandon that. That abandoned by you will be for your welfare and happiness. And what, monks, is not yours? Materiality, monks, is not yours, abandon that. That abandoned by you will be for your welfare and happiness. Feeling is not yours... perception is not yours... activities are not yours... consciousness is not yours, abandon that. That abandoned by you will be for your welfare and happiness. What, monks, is not yours, abandon that. That abandoned by you will be for your welfare and happiness." The second.
3.
The Discourse on a Certain Monk
35. At Sāvatthī. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute." "Whatever, monk, one underlies, by that one goes by the term; whatever one does not underlie, by that one does not go by the term." "Understood, Blessed One; understood, Fortunate One."
"In what way, then, monk, do you understand in detail the meaning of what was spoken by me in brief?" "If, venerable sir, one underlies matter, by that one goes by the term. If one underlies feeling, by that one goes by the term. If one underlies perception, by that one goes by the term. If one underlies activities, by that one goes by the term. If one underlies consciousness, by that one goes by the term. If, venerable sir, one does not underlie matter, by that one does not go by the term. If feeling... if perception... if activities... if one does not underlie consciousness, by that one does not go by the term. I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus."
"Good, good, monk! Good indeed, monk, you understand in detail the meaning of what was spoken by me in brief. If, monk, one underlies matter, by that one goes by the term. If feeling... if perception... if activities... if one underlies consciousness, by that one goes by the term. If, monk, one does not underlie matter, by that one does not go by the term. If feeling... if perception... if activities... if one does not underlie consciousness, by that one does not go by the term. This, monk, is how the meaning of what was spoken by me in brief should be seen in detail."
Then that monk, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.
Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And that monk became one of the Worthy Ones. The third.
4.
The Second Discourse on a Certain Monk
36. At Sāvatthī. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute." "Whatever, monk, one underlies, that one dies along with; whatever one dies along with, by that one goes by the term. Whatever one does not underlie, that one does not die along with; whatever one does not die along with, by that one does not go by the term." "Understood, Blessed One; understood, Fortunate One."
"In what way, then, monk, do you understand in detail the meaning of what was spoken by me in brief?" "If, venerable sir, one underlies matter, that one dies along with; whatever one dies along with, by that one goes by the term. If one underlies feeling... if one underlies perception... if one underlies activities... if one underlies consciousness, that one dies along with; whatever one dies along with, by that one goes by the term. If, venerable sir, one does not underlie matter, that one does not die along with; whatever one does not die along with, by that one does not go by the term. If one does not underlie feeling... if one does not underlie perception... if one does not underlie activities... if one does not underlie consciousness, that one does not die along with; whatever one does not die along with, by that one does not go by the term. I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus."
"Good, good, monk! Good indeed, monk, you understand in detail the meaning of what was spoken by me in brief. If, monk, one underlies matter, that one dies along with; whatever one dies along with, by that one goes by the term. If, monk, feeling... if, monk, perception... if, monk, activities... if, monk, one underlies consciousness, that one dies along with; whatever one dies along with, by that one goes by the term. If, monk, one does not underlie matter, that one does not die along with; whatever one does not die along with, by that one does not go by the term. If one does not underlie feeling... if one does not underlie perception... if one does not underlie activities... if one does not underlie consciousness, that one does not die along with; whatever one does not die along with, by that one does not go by the term. This, monk, is how the meaning of what was spoken by me in brief should be seen in detail," etc. And that monk became one of the Worthy Ones. The fourth.
5.
The Discourse on Ānanda
37. At Sāvatthī. Then the Venerable Ānanda approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this -
"If, Ānanda, they were to ask you thus - 'Of which phenomena, friend Ānanda, is the arising evident, the passing away evident, the change in their duration evident?' Thus asked, Ānanda, how would you answer?" "If, venerable sir, they were to ask me thus - 'Of which phenomena, friend Ānanda, is the arising evident, the passing away evident, the change in their duration evident?' Thus asked, venerable sir, I would answer thus - 'Of matter, friend, the arising is evident, the passing away is evident, the change in its duration is evident. In feeling, in perception, of activities... of consciousness the arising is evident, the passing away is evident, the change in its duration is evident. Of these phenomena, friend, the arising is evident, the passing away is evident, the change in their duration is evident.' Thus asked, venerable sir, I would answer thus."
"Good, good, Ānanda! Of matter, Ānanda, the arising is evident, the passing away is evident, the change in its duration is evident. In feeling, in perception, of activities... of consciousness the arising is evident, the passing away is evident, the change in its duration is evident. Of these phenomena, Ānanda, the arising is evident, the passing away is evident, the change in their duration is evident. Thus asked, Ānanda, you should answer thus." The fifth.
6.
The Second Discourse on Ānanda
38. At Sāvatthī. To the Venerable Ānanda seated to one side, the Blessed One said this -
"If, Ānanda, they were to ask you thus - 'Of which phenomena, friend Ānanda, was the arising evident, the passing away evident, the change in their duration evident? Of which phenomena will the arising be evident, the passing away be evident, the change in their duration be evident? Of which phenomena is the arising evident, the passing away evident, the change in their duration evident?' Thus asked, Ānanda, how would you answer?" "If, venerable sir, they were to ask me thus - 'Of which phenomena, friend Ānanda, was the arising evident, the passing away evident, the change in their duration evident? Of which phenomena will the arising be evident, the passing away be evident, the change in their duration be evident? Of which phenomena is the arising evident, the passing away evident, the change in their duration evident?' Thus asked, venerable sir, I would answer thus - 'Whatever matter, friend, is past, ceased, changed; of that the arising was evident, the passing away was evident, the change in its duration was evident. Whatever feeling is past, ceased, changed; of that the arising was evident, the passing away was evident, the change in its duration was evident. Whatever perception... whatever activities are past, ceased, changed; of them the arising was evident, the passing away was evident, the change in their duration was evident. Whatever consciousness is past, ceased, changed; of that the arising was evident, the passing away was evident, the change in its duration was evident. Of these phenomena, friend, the arising was evident, the passing away was evident, the change in their duration was evident.'
'Whatever matter, friend, is unborn, not yet manifest; of that the arising will be evident, the passing away will be evident, the change in its duration will be evident. Whatever feeling is unborn, not yet manifest; of that the arising will be evident, the passing away will be evident, the change in its duration will be evident. Whatever perception... etc. whatever activities are unborn, not yet manifest; of them the arising will be evident, the passing away will be evident, the change in their duration will be evident. Whatever consciousness is unborn, not yet manifest; of that the arising will be evident, the passing away will be evident, the change in its duration will be evident. Of these phenomena, friend, the arising will be evident, the passing away will be evident, the change in their duration will be evident.
"Whatever matter, friend, has arisen, has become manifest; its arising is evident, its passing away is evident, the change in its duration is evident. Whatever feeling has arisen, has become manifest, etc. whatever perception... whatever activities have arisen, have become manifest; their arising is evident, their passing away is evident, the change in their duration is evident. Whatever consciousness has arisen, has become manifest, its arising is evident, its passing away is evident, the change in its duration is evident. Of these phenomena, friend, the arising is evident, the passing away is evident, the change in their duration is evident.' Thus asked, venerable sir, I would answer thus."
"Good, good, Ānanda! Whatever matter, Ānanda, is past, ceased, changed; of that the arising was evident, the passing away was evident, the change in its duration was evident. Whatever feeling... whatever perception... whatever activities... whatever consciousness is past, ceased, changed; of that the arising was evident, the passing away was evident, the change in its duration was evident. Of these phenomena, Ānanda, the arising was evident, the passing away was evident, the change in their duration was evident.
"Whatever matter, Ānanda, is unborn, has not become manifest; of that the arising will be evident, the passing away will be evident, the change in its duration will be evident. Whatever feeling... whatever perception... whatever activities... whatever consciousness is unborn, has not become manifest; of that the arising will be evident, the passing away will be evident, the change in its duration will be evident. Of these phenomena, Ānanda, the arising will be evident, the passing away will be evident, the change in their duration will be evident.
"Whatever matter, Ānanda, has arisen, has become manifest; its arising is evident, its passing away is evident, the change in its duration is evident. Whatever feeling has arisen, has become manifest... whatever perception... whatever activities... whatever consciousness has arisen, has become manifest; its arising is evident, its passing away is evident, the change in its duration is evident. Of these phenomena, Ānanda, the arising is evident, the passing away is evident, the change in their duration is evident. Thus asked, Ānanda, you should answer thus." The sixth.
7.
The Discourse on Conformity with the Teaching
39. At Sāvatthī. "For a monk practicing in conformity with the Teaching, monks, this is in conformity with the Teaching - that he should dwell full of disenchantment with matter, should dwell full of disenchantment with feeling, should dwell full of disenchantment with perception, should dwell full of disenchantment with activities, should dwell full of disenchantment with consciousness. Whoever, dwelling full of disenchantment with matter, with feeling... in perception, dwelling full of disenchantment with activities, dwelling full of disenchantment with consciousness, fully understands matter, feeling... perception... activities... fully understands consciousness, he, fully understanding matter, feeling... perception... activities... fully understanding consciousness, is released from matter, is released from feeling, is released from perception, is released from activities, is released from consciousness, is released from birth, from ageing and death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he is released from suffering, I say." The seventh.
8.
The Second Discourse on Conformity with the Teaching
40. At Sāvatthī. "For a monk practicing in conformity with the Teaching, monks, this is in conformity with the Teaching - that he should dwell observing impermanence in matter, etc. he is released from suffering, I say." The eighth.
9.
The Third Discourse on Conformity with the Teaching
41. At Sāvatthī. "For a monk practicing in conformity with the Teaching, monks, this is in conformity with the Teaching - that he should dwell observing suffering in matter, etc. he is released from suffering, I say." The ninth.
10.
The Fourth Discourse on Conformity with the Teaching
42. At Sāvatthī. "For a monk practicing in conformity with the Teaching, monks, this is in conformity with the Teaching - that he should dwell observing non-self in matter, in feeling... in perception, in activities, should dwell observing non-self in consciousness. Whoever, dwelling observing non-self in matter... etc. fully understands matter, feeling... perception... activities... fully understands consciousness, he, fully understanding matter, feeling... perception... activities... fully understanding consciousness, is released from matter, is released from feeling, is released from perception, is released from activities, is released from consciousness, is released from birth, from ageing and death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he is released from suffering, I say." The tenth.
The Chapter on Not Yours is the fourth.
Its summary:
And two spoken by Ānanda, two pairs on conformity with the Teaching.