There is no heap or store of unarisen nāma-rūpa (existing) prior to its arising. When it arises it does not come from any heap or store; and when it ceases, it does not go in any direction. There is nowhere any depository in the way of heap or store or hoard of what has ceased. But just as there is no store, prior to its arising, of the sound that arises when a lute is played, nor does it come from any store when it arises, nor does it go in any direction when it ceases, nor does it persist as a store when it has ceased (“Kindred Sayings” IV, 197), but on the contrary, not having been, it is brought into being owing to the lute, the lute’s neck, and the man’s appropriate effort, and having been, it vanishes - so too all material and immaterial states (rūpa and nāma), not having been, are brought into being, having been, they vanish.
Thus have I heard: The Exalted One was once staying at Rājagaha, in the Maddakucchi, at the Deer-preserve. Now at that time his foot was injured by a splinter. Sorely indeed did the Exalted One feel it, grievous the pains he suffered in the body, keen and sharp, acute, distressing and unwelcome. He truly bore them, mindful and deliberate, nor was he cast down...
...Monks, a monk should meet his end collected and composed. This is our instruction to you....Now, monks, as that monk dwells collected, composed, earnest, ardent, strenuous, there arises in him feeling that is pleasant, and he thus understands: “There is arisen in me this pleasant feeling. Now that is owing to something, not without cause. It is owing to this contact. Now this contact is impermanent, compounded, arisen owing to something. Owing to this impermanent contact which has so arisen, this pleasant feeling has arisen: How can that be permanent?” Thus he dwells contemplating the impermanence in contact and pleasant feeling, contemplating their transience, their waning, their ceasing, the giving of them up. Thus as he dwells contemplating their impermanence ...the lurking tendency to lust for contact and pleasant feeling is abandoned in him.So also as regards contact and painful feeling ...contact and neutral feeling...
“Though my body is sick, my mind shall not be sick.”
Herein, housefather, the untaught many-folk ...who are unskilled in the worthy doctrine, untrained in the worthy doctrine - these regard body as the self, they regard the self as having body, body as being in the self, the self as being in the body. “I am the body”, they say, “body is mine”, and are possessed by this idea; and so, possessed by this idea, when body alters and changes, owing to the unstable and changeable nature of the body, then sorrow and grief, woe, lamentation and despair arise in them. They regard feeling (vedanā) as the self ...They regard perception (saññā) as the self... They regard the activities (saṅkhārakkhandha) as the self ...They regard consciousness (viññāṇa) as the self ...That, housefather, is how body is sick and mind is sick too.And how is body sick, but mind is not sick?Herein, housefather, the well-taught ariyan disciple ...regards not body as the self, regards not the self as having body, nor body as being in the self, nor self as being in the body. He says not “I am body”, he says not “body is mine”, nor is possessed by this idea. As he is not so possessed, when body alters and changes owing to the unstable and changeable nature of body, then sorrow and grief, woe, lamentation and despair do not arise in him. He regards not feeling (vedanā) as the self ...He regards not perception (saññā) as the self ...He regards not the activities (saṅkhārakkhandha) as the self... He regards not consciousness (viññāṇa) as the self ...Thus, housefather, body is sick, but mind is not sick.
Monks, I will teach you dukkha (14), the arising of dukkha, the ceasing of dukkha, the way leading to the ceasing of dukkha. Do you listen to it.And what, monks, is dukkha? It is to be called the five khandhas of grasping. What five? The rūpakkhandha of grasping, the vedanākkhandha of grasping, the saññākkhandha of grasping, the saṅkhārakkhandha of grasping, the viññāṇakkhandha of grasping. This, monks, is called dukkha.And what, monks, is the arising of dukkha? It is that craving ...that leads downward to rebirth ...the craving for feeling, for rebirth, for no rebirth ...This, monks, is called the arising of dukkha.And what, monks, is the ceasing of dukkha? It is the utter passionless ceasing, the giving up, the abandonment of, the release from, the freedom from attachment to that craving...This, monks, is called the ceasing of dukkha.And what, monks, is the way going to the ceasing of dukkha?It is the ariyan eightfold Path ...This, monks, is the way going to the ceasing of dukkha.