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With the destruction of delight and passion, The mind is said to be well-liberated… it is said. Feelings, monks, attend to them wisely, and see the impermanence of feelings as it really is. When a monk, monks, attends to feelings wisely, and sees the impermanence of feelings as it really is, he becomes disenchanted with feelings. With the destruction of delight, the destruction of lust; with the destruction of lust, the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well-liberated. Perceptions, monks… Formations, monks, attend to them wisely, and see the impermanence of formations as it really is. When a monk, monks, attends to formations wisely, and sees the impermanence of formations as it really is, he becomes disenchanted with formations. With the destruction of delight, the destruction of lust; with the destruction of lust, the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well-liberated. Consciousness, monks, attend to it wisely, and see the impermanence of consciousness as it really is. When a monk, monks, attends to consciousness wisely, and sees the impermanence of consciousness as it really is, he becomes disenchanted with consciousness. With the destruction of delight, the destruction of lust; with the destruction of lust, the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well-liberated. The Tenth. The Self-Island Chapter, the Fifth. Its summary: Self-Island, Path, and two are impermanence; Contemplation, Aggregates, two Soṇas, and two with the destruction of delight. The First Fifty is concluded. The chapter summary of that First Fifty: Nakulapitā and Impermanent, Burden and Not Yours; Fifty with Self-Island, is therefore called the first. 6. The Chapter on Clinging 1. The Discourse on Clinging Thus at Savatthi. Clinging, monks, is unliberated; non-clinging is liberated. Or, monks, consciousness, clinging to form, might stand, with form as its object, established in form, with delight as its support, it might come to growth, increase, and abundance. Or clinging to feeling... or clinging to perception. ...or... If, monks, consciousness were to stand, it would stand supported by formations. It would attain growth, increase, and expansion, having formations as its object, formations as its support, and delight as its moistening. "If, monks, anyone were to say: 'I shall declare the coming, going, passing away, rebirth, growth, increase, or expansion of consciousness apart from form, apart from feeling, apart from perception, apart from formations,' that is not possible. "If, monks, a monk's passion for the element of form is abandoned, with the abandonment of passion, the object and support for consciousness are cut off. If, monks, a monk's passion for the element of feeling... If, monks, a monk's passion for the element of perception... If, monks, a monk's passion for the element of formations... If, monks, a monk's passion for the element of consciousness is abandoned, with the abandonment of passion, the object and support for consciousness are cut off. That unsupported consciousness, not growing, is liberated without further fabrication. Being liberated, it is stable. Being stable, it is content. Being content, it does not tremble. Not trembling, it attains final Nibbāna within itself. '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. 2. Discourse on Seeds 54. At Sāvatthī. "There are, monks, these five kinds of seeds. Which five? Root-seeds, stem-seeds, joint-seeds, cutting-seeds, and fifth, seed-seeds themselves. If, monks, these five kinds of seeds were unbroken, not rotten, not damaged by wind and sun, full of sap, well-stored, but there were no earth, and no water; would these five kinds of seeds, monks, attain growth, increase, and expansion?" "No, venerable sir." "If, monks, these five kinds of seeds were unbroken... ...well-stored, and there were earth, and there were water; would these five kinds of seeds would attain growth, increase, and full development?” “Yes, venerable sir.” “Just as, monks, the earth element, so are the four stations of consciousness to be seen. Just as, monks, the water element, so is delight-and-lust to be seen. Just as, monks, the five kinds of seeds, so is consciousness with nutriment to be seen.” “Consciousness, monks, if it stands, stands clinging to form; with form as its object, with form as its support, with delight as its lubricant, it would attain growth, increase, and full development. Or consciousness, monks, if it stands, stands clinging to feeling… Or consciousness, monks, if it stands, stands clinging to perception… Or consciousness, monks, if it stands, stands clinging to volitional formations; with volitional formations as its object, with volitional formations as its support, with delight as its lubricant, it would attain growth, increase, and full development. “Whoever, monks, would say: ‘I will declare the coming, going, passing away, reappearing, growth, increase, or full development of consciousness apart from form, apart from feeling, apart from perception, apart from volitional formations’—that is not possible. “When, monks, a monk’s lust for the form element is abandoned. With the abandonment of lust, the object and support for consciousness are cut off. When for the feeling element… When for the perception element… When for the volitional formations element… When, monks, a monk’s lust for the consciousness element is abandoned. With the abandonment of lust, the object and support for consciousness are cut off. That consciousness, being unsupported, not growing, unconditioned, is liberated. Being liberated, it is stable. Being stable, it is contented. Being contented, it is not agitated. Being unagitated, it attains Nibbāna in itself. 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.’” The Second. 3. The Discourse on the Udāna 55. At Sāvatthī. There the Blessed One uttered this inspired utterance: “‘If it were not, and if it were not mine, there would be no "I shall be, it shall not be mine" – a monk, thus resolving, would cut off the lower fetters. When this was said, a certain monk said to the Blessed One: "How then, venerable sir, 'I would not be, it would not be mine; I would not become, it would not be mine' – thus resolving, would a monk cut off the lower fetters?" "Here, monk, the uninstructed ordinary person, not seeing the noble ones... not disciplined in the Dhamma of the good people, regards form as self, or self as possessing form; or form as in self, or self as in form. Feeling... perception... formations... consciousness he regards as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. "He does not understand impermanent form as 'impermanent form' as it really is; he does not understand impermanent feeling as 'impermanent feeling' as it really is; he does not understand impermanent perception as 'impermanent perception' as it really is; he does not understand impermanent formations as 'impermanent formations' as they really are; he does not understand impermanent consciousness as 'impermanent consciousness' as it really is. "He does not understand suffering form as 'suffering form' as it really is; suffering feeling... suffering perception... suffering formations... suffering consciousness as 'suffering consciousness' as it really is. "He does not understand non-self form as 'non-self form' as it really is; he does not understand non-self feeling as 'non-self feeling' as it really is; he does not understand non-self perception as 'non-self perception' as it really is; he does not understand non-self formations as 'non-self formations' as they really are; he does not understand non-self consciousness as 'non-self consciousness' as it really is. "He does not understand conditioned form as 'conditioned form' as it really is; conditioned feeling... conditioned perception... conditioned formations... conditioned consciousness as 'conditioned consciousness' as it really is. Form will vanish, as it really... does not understand as it is. Feeling will cease... Perception will cease... Formations will cease... Consciousness will cease - does not understand as it is. But, bhikkhu, a well-taught noble disciple, one who has seen the noble ones, skilled in the noble Dhamma, well-trained in the noble Dhamma, one who has seen the true persons, skilled in the Dhamma of the true persons, well-trained in the Dhamma of the true persons, does not regard form as self... nor feeling... nor perception... nor formations... nor consciousness as self. He understands form as impermanent, 'form is impermanent,' as it is. Feeling as impermanent... Perception as impermanent... Formations as impermanent... Consciousness as impermanent, 'consciousness is impermanent,' as it is. Form as suffering... Consciousness as suffering... Form as not-self... Consciousness as not-self... Form as conditioned... Consciousness as conditioned, 'consciousness is conditioned,' as it is. He understands form will cease, as it is. Feeling... Perception... Formations... Consciousness will cease - he understands as it is. With the cessation of form, with the cessation of feeling, with the cessation of perception, with the cessation of formations, with the cessation of consciousness, thus, bhikkhu, 'I would not be, it would not be mine, I would not come to be, it would not come to be mine' - a bhikkhu thus resolved would cut off the lower fetters. 'Thus resolved, venerable sir, a bhikkhu would cut off the lower fetters.' 'But how, venerable sir, by knowing what, by seeing what, does the destruction of the taints occur immediately?' 'Here, bhikkhu,