2.
The Chapter on Impermanence
1.
The Discourse on Impermanence
12. Thus have I heard - at Sāvatthī. There, etc. "Materiality, monks, is impermanent, feeling is impermanent, perception is impermanent, activities are impermanent, consciousness is impermanent. Seeing thus, monks, a learned noble disciple becomes disenchanted with materiality, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated. When liberated, there is the knowledge: 'Liberated.' He understands: '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.'" The first.
2.
The Discourse on Suffering
13. At Sāvatthī. "Materiality, monks, is suffering, feeling is suffering, perception is suffering, activities are suffering, consciousness is suffering. Seeing thus, etc. He understands: 'There is no more of this state of being.'" The second.
3.
The Discourse on Non-self
14. At Sāvatthī. "Materiality, monks, is non-self, feeling is non-self, perception is non-self, activities are non-self, consciousness is non-self. Seeing thus, monks, a learned noble disciple becomes disenchanted with materiality, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated. When liberated, there is the knowledge: 'Liberated.' He understands: '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.'" The third.
4.
The Discourse on What is Impermanent
15. At Sāvatthī. "Materiality, monks, is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Feeling is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Perception is impermanent, etc. Activities are impermanent, consciousness is impermanent. What is impermanent, that is suffering; what is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Seeing thus, etc. He understands: 'There is no more of this state of being.'" The fourth.
5.
The Discourse on What is Suffering
16. At Sāvatthī. "Materiality, monks, is suffering. What is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Feeling is suffering... perception is suffering... activities are suffering... Consciousness is suffering. What is suffering, that is non-self; what is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Seeing thus, etc. He understands: 'There is no more of this state of being.'" The fifth.
6.
The Discourse on What is Non-self
17. At Sāvatthī. "Materiality, monks, is non-self. What is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Feeling is non-self... perception is non-self... activities are non-self... consciousness is non-self. What is non-self, that - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Seeing thus, etc. He understands: 'There is no more of this state of being.'" The sixth.
7.
The Discourse on Impermanence with Cause
18. At Sāvatthī. "Materiality, monks, is impermanent. Whatever cause, whatever condition there is for the arising of materiality, that too is impermanent. Materiality arisen from the impermanent, monks, how could it be permanent! Feeling is impermanent. Whatever cause, whatever condition there is for the arising of feeling, that too is impermanent. Feeling arisen from the impermanent, monks, how could it be permanent! Perception is impermanent, activities are impermanent. Whatever cause, whatever condition there is for the arising of activities, that too is impermanent. Activities arisen from the impermanent, monks, how could they be permanent! Consciousness is impermanent. Whatever cause, whatever condition there is for the arising of consciousness, that too is impermanent. Consciousness arisen from the impermanent, monks, how could it be permanent! Seeing thus, etc. He understands: 'There is no more of this state of being.'" The seventh.
8.
The Discourse on Suffering with Cause
19. At Sāvatthī. "Materiality, monks, is suffering. Whatever cause, whatever condition there is for the arising of materiality, that too is suffering. Materiality arisen from suffering, monks, how could it be happiness! Feeling is suffering... perception is suffering... activities are suffering... Consciousness is suffering. Whatever cause, whatever condition there is for the arising of consciousness, that too is suffering. Consciousness arisen from suffering, monks, how could it be happiness! Seeing thus, etc. He understands: 'There is no more of this state of being.'" The eighth.
9.
The Discourse on Non-self with Cause
20. At Sāvatthī. "Materiality, monks, is non-self. Whatever cause, whatever condition there is for the arising of materiality, that too is non-self. Materiality arisen from non-self, monks, how could it be self! Feeling is non-self... perception is non-self... activities are non-self... consciousness is non-self. Whatever cause, whatever condition there is for the arising of consciousness, that too is non-self. Consciousness arisen from non-self, monks, how could it be self! Seeing thus, etc. He understands: 'There is no more of this state of being.'" The ninth.
10.
The Discourse on Ānanda
21. At Sāvatthī... in the park. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "'Cessation, cessation', venerable sir, is said. Of which phenomena, venerable sir, is the cessation called 'cessation'?" "Matter, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Its cessation is called 'cessation'. Feeling is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Its cessation is called 'cessation'. Perception... activities are impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Their cessation is called 'cessation'. Consciousness is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Its cessation is called 'cessation'. Of these phenomena, Ānanda, the cessation is called 'cessation'." The tenth.
The Chapter on Impermanence is the second.
Its summary:
Three by cause also are spoken of, and by Ānanda - these are ten.