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volitional formations are embers, consciousness is embers. Seeing thus, monks, a well-taught noble disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with volitional formations, becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated. In the liberated, there is the knowledge of being liberated. '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." The First. 2. The Discourse on Impermanence 137. At Sāvatthī. "Whatever, monks, is impermanent; there your desire should be abandoned. And what, monks, is impermanent? Form, monks, is impermanent; there your desire should be abandoned. Feeling is impermanent... perception... volitional formations... consciousness is impermanent; there your desire should be abandoned. Whatever, monks, is impermanent; there your desire should be abandoned." The Second. 3. The Second Discourse on Impermanence 138. At Sāvatthī. "Whatever, monks, is impermanent; there your lust should be abandoned. And what, monks, is impermanent? Form, monks, is impermanent; there your lust should be abandoned. Feeling is impermanent... perception... volitional formations... consciousness is impermanent your passion there should be abandoned. Whatever, monks, is impermanent; your passion there should be abandoned." The Third. 4. The Third Discourse on Impermanence 139. At Sāvatthī. "Whatever, monks, is impermanent; your desire and passion there should be abandoned. And what, monks, is impermanent? Form, monks, is impermanent; your desire and passion there should be abandoned. Feeling is impermanent... Perception... Formations... Consciousness is impermanent; your desire and passion there should be abandoned. Whatever, monks, is impermanent; your desire and passion there should be abandoned." The Fourth. 5. The Discourse on Suffering 140. At Sāvatthī. "Whatever, monks, is suffering; your desire there should be abandoned... ...whatever, monks, is suffering; your desire there should be abandoned." The Fifth. 6. The Second Discourse on Suffering 141. At Sāvatthī. "Whatever, monks, is suffering; your passion there should be abandoned... ...whatever, monks, is suffering; your passion there should be abandoned." The Sixth. 7. The Third Discourse on Suffering 142. At Sāvatthī. "Whatever, monks, is suffering; your desire and passion there should be abandoned... ...whatever, monks, is suffering; your desire and passion there should be abandoned." The Seventh. 8. The Discourse on Not-self 143. At Sāvatthī. "Whatever, monks, is not-self; your desire there should be abandoned. And what, monks, is not-self? Form, monks, is not-self; your desire there should be abandoned. Feeling is not-self... Perception... Formations... Consciousness is not-self; your desire there should be abandoned. Whatever, monks, is not-self; your desire there should be abandoned." The Eighth. 9. The Second Discourse on Not-self 144. At Sāvatthī. "Whatever, monks, is not-self; your passion there should be abandoned. And what, monks, is not-self? Form, monks, is not-self; your passion there should be abandoned. Feeling is not-self... Perception... Formations... Consciousness is not-self; your passion there should be abandoned. Whatever, monks, is not-self; your passion there should be abandoned." The Ninth. 10. The Third Discourse on Not-self 145. At Sāvatthī. "Whatever, monks, is not self; there your desire and lust should be abandoned. And what, monks, is not self? Form, monks, is not self; there your desire and lust should be abandoned. Feeling is not self… Perception… Formations… Consciousness is not self; there your desire and lust should be abandoned. Whatever, monks, is not self; there your desire and lust should be abandoned." "For a clansman, monks, gone forth out of faith, this is the proper practice – that he should dwell much with disenchantment towards form. Towards feeling… perception… formations… consciousness he should dwell much with disenchantment. He who dwells much with disenchantment towards form, towards feeling… perception… formations… consciousness dwells much with disenchantment, he fully comprehends form, feeling… perception… formations… consciousness he fully comprehends; he, fully comprehending form, fully comprehending feeling, fully comprehending perception, fully comprehending formations, fully comprehending consciousness, is liberated from form, is liberated from feeling, is liberated from perception, is liberated from formations, is liberated from consciousness, is liberated from birth, old age, death, from sorrow, lamentation, pain, grief, and despair; 'is liberated from suffering,' I say." "For a clansman, monks, gone forth out of faith, this is the proper practice – that he should dwell contemplating impermanence in form. Towards feeling… perception… formations… consciousness he should dwell contemplating impermanence… 'is liberated from suffering,' I say." "For a clansman, monks, gone forth out of faith, this is the proper practice – that he should dwell contemplating suffering in form. Towards feeling… perception… formations… consciousness he should dwell contemplating suffering… 'is liberated from suffering,' I say." Discourse 149. At Sāvatthī. “For a son of good family, monks, who has gone forth out of faith, this is the proper practice: that he should dwell perceiving non-self in form. In feeling… In perception… In mental formations… He should dwell perceiving non-self in consciousness. Dwelling thus, perceiving non-self in form, perceiving non-self in feeling… in perception… in mental formations… in consciousness, he fully comprehends form, he fully comprehends feeling… perception… mental formations… consciousness. Fully comprehending form, fully comprehending feeling, fully comprehending perception, fully comprehending mental formations, fully comprehending consciousness, he is liberated from form, he is liberated from feeling, he is liberated from perception, he is liberated from mental formations, he is liberated from consciousness. He is liberated from birth, from old age, from death, from sorrows, lamentations, pains, griefs, and despairs. ‘He is liberated from suffering,’ I declare.” The Fourteenth. The Kukkuḷa Chapter is the Fourteenth. Its summary: Three Kukkuḷas with impermanence, then three with suffering; Three are spoken of with non-self, two with a son of good family. 15. The Views Chapter 1. The Internal Discourse 150. At Sāvatthī. “With what existing, monks, and clinging to what, does internal pleasure and pain arise?” “Our teachings, Venerable Sir, are rooted in the Blessed One…” “With form existing, monks, and clinging to form, internal pleasure and pain arise. With feeling existing… With perception existing… With mental formations existing… With consciousness existing, and clinging to consciousness, internal pleasure and pain arise. What do you think, monks, is form permanent or impermanent?” “Impermanent, Venerable Sir.” “And that which is impermanent, is it suffering or happiness?” “Suffering, Venerable Sir.” “And that which is impermanent, suffering, subject to change, would internal pleasure and pain arise without clinging to it?” “No, Venerable Sir.” “Is feeling… perception… mental formations… consciousness permanent or impermanent?” “Impermanent, Venerable Sir.” “And that which is impermanent, is it suffering or…” or pleasant?" "Suffering, venerable sir." "But that which is impermanent, suffering, subject to change, could it, without clinging, arise as inner pleasure and pain?" "No, venerable sir." "Seeing thus... he understands: 'There is no further state of being.'" The First. 2. This is Mine Sutta 151. At Savatthi. "Monks, with what existing, by clinging to what, by adhering to what, does one perceive: 'This is mine, this I am, this is my self'?" "Venerable sir, our teachings have the Blessed One as their root..." "Monks, with form existing, by clinging to form, by adhering to form... with consciousness existing, by clinging to consciousness, by adhering to consciousness, one perceives: 'This is mine, this I am, this is my self.'" "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir."... "subject to change, could one, without clinging, perceive: 'This is mine, this I am, this is my self'?" "No, venerable sir." "Feeling... perception... formations... consciousness, is it permanent or impermanent?" "Impermanent, venerable sir."... "subject to change, could one, without clinging, perceive: 'This is mine, this I am, this is my self'?" "No, venerable sir." "Seeing thus... he understands: 'There is no further state of being.'" The Second. 3. That Self Sutta 152. At Savatthi. "Monks, with what existing, by clinging to what, by adhering to what, does such a view arise: 'That is the self, that is the world, that I shall be after death, permanent, stable, eternal, not subject to change'?" "Venerable sir, our teachings have the Blessed One as their root..." "Monks, with form existing, by clinging to form, by adhering to form, such a view arises: 'That is the self, that is the world, that I shall be after death, permanent, stable, eternal, not subject to change.'" "With feeling... perception... formations... with consciousness existing, by clinging to consciousness, by adhering to consciousness, such a view arises." 'That is the self, that is the world, that I shall be after death, permanent, stable, eternal, not subject to change.' "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "And what is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "And what is impermanent, suffering, subject to change, could such a view arise without clinging to it: 'That is the self, that is the world,