[45] (Abridged.) "Bhikkhus, all is subject to cessation (nirodhadhamma). And what, bhikkhus, is the all that is subject to cessation? The eye, bhikkhus, is subject to cessation; forms are subject to cessation; eye-consciousness is subject to cessation; eye-contact is subject to cessation; and whatever feeling (vedanā) arises with eye-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — that too is subject to cessation. … The tongue is subject to cessation; tastes are subject to cessation; tongue-consciousness is subject to cessation; tongue-contact is subject to cessation; and whatever feeling arises with tongue-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — that too is subject to cessation. … The mind is subject to cessation; mental phenomena (dhammā) are subject to cessation; mind-consciousness is subject to cessation; and whatever feeling arises with mind-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — that too is subject to cessation. Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye … he understands: 'There is no more coming to any state of being.'"
The Fourth Chapter: on Things Subject to Birth (Jātidhammavagga)
Its summary (uddāna):
Birth, aging, illness, death, sorrows, and defilements,
that which is subject to destruction, subject to vanishing, subject to origination —
together with that which is subject to cessation, these make ten.
[Footnote 1: In the Burmese (M.) and European (Yu.) editions, the passages "kiñca bhikkhave … itthattāyāti pajānātīti" are absent.]
[Footnote 2: M. reads "jāti … soko ca saṅkilesikaṃ khayavayasamudayaṃ …"; Yu. reads "jāti … soko ca saṅkileso ca."]
The Fifth Chapter: on Impermanence (Aniccavagga)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.