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that I shall be after death, permanent, stable, eternal, not subject to change'?" "No, venerable sir." "Feeling... perception... formations... consciousness, 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, that I shall be after death, permanent, stable, eternal, not subject to change'?" "No, venerable sir." Seeing thus... ...he understands there is no further state of being. Third. 4. The Discourse on 'May I Not Be' 153. At Savatthi. "Monks, when what exists, by clinging to what, by adhering to what, does such a view arise: 'May I not be, may it not be mine, may I not come to be, may it not be mine in the future'?" "Our teachings, venerable sir, are rooted in the Blessed One..." "Monks, when form exists, by clinging to form, by adhering to form, such a view arises: 'May I not be, may it not be mine, may I not come to be, may it not be mine in the future.' When feeling exists... when perception exists... when formations exist... when consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view arises: 'May I not be, may it not be mine, may I not come to be, may it not be mine in the future.'" "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... Would such a view arise, without clinging to it – 'I would not be, nor would it be mine; I would not have been, nor would it be mine in the future'? "No, venerable sir." "Feeling... perception... formations... consciousness – is it permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, would such a view arise, without clinging to it – 'I would not be, nor would it be mine; I would not have been, nor would it be mine in the future'?" "No, venerable sir." "Seeing thus... he understands there is no more for this state of being." The Fourth. 5. Discourse on Wrong View 154. At Sāvatthī. "When what exists, monks, by clinging to what, by adhering to what, does wrong view arise?" "Our teachings have the Blessed One as their root, venerable sir..." "When form exists, monks, by clinging to form, by adhering to form, wrong view arises. When feeling exists... wrong view arises. When perception exists... when formations exist... when consciousness exists, by clinging to consciousness, by adhering to consciousness, wrong view arises. What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent... would wrong view arise without clinging to it?" "No, venerable sir." "Feeling... perception... formations... consciousness – is it permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, would wrong view arise without clinging to it?" "No, venerable sir." "Seeing thus... he understands there is no more for this state of being." The Fifth. 6. Discourse on Identity View 155. At Sāvatthī. "When what exists, monks, by clinging to what, by adhering to what, does identity view arise?" "Our teachings have the Blessed One as their root, venerable sir..." ... "Indeed, monks, when there is form, grasping form, clinging to form, identity view arises. When there is feeling... when there is perception... when there are formations... when there is consciousness, grasping consciousness, clinging to consciousness, identity view arises. What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "But that which is impermanent... would identity view arise without grasping that?" "No, venerable sir." "Is feeling... perception... formations... consciousness permanent or impermanent?" "Impermanent, venerable sir." "But that which is impermanent... would identity view arise without grasping that?" "No, venerable sir." "Seeing thus... he understands: 'There is no further state of being.'" The Sixth. 7. The Discourse on Self-View 156. At Sāvatthī. "Monks, when what exists, grasping what, clinging to what, does self-view arise?" "Our teachings, venerable sir, are rooted in the Blessed One..." "Indeed, monks, when there is form, grasping form, clinging to form, self-view arises. When there is feeling... when there is perception... when there are formations... when there are consciousness, grasping consciousness, clinging to consciousness, self-view arises. What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "But that which is impermanent... would self-view arise without grasping that?" "No, venerable sir." "Is feeling... perception... formations... consciousness permanent or impermanent?" "Impermanent, venerable sir." "But that which is impermanent... would self-view arise without grasping that?" "No, venerable sir." "Seeing thus... he understands: 'There is no further state of being.'" The Seventh. 8. The Discourse on Clinging 157. At Sāvatthī. "Monks, when what exists, grasping what, clinging to what, do the fetters, clingings, and ties arise?" "Our teachings, venerable sir, are rooted in the Blessed One..." Our teachings, venerable sir, have the Blessed One as their root… “Monks, when form exists, taking form as fuel, clinging to form, the fetters, clingings, and ties arise. When feeling exists… When perception exists… When volitional formations exist… When consciousness exists, taking consciousness as fuel, clinging to consciousness, the fetters, clingings, and ties arise. What do you think, monks, is form permanent or impermanent?” “Impermanent, venerable sir.” “But that which is impermanent… would the fetters, clingings, and ties arise without taking it as fuel?” “No, venerable sir.” … “Seeing thus… he understands: there is no more for this state of being.” The Eighth. 9. Second Discourse on Clinging 158. At Sāvatthī. “Monks, when what exists, taking what as fuel, clinging to what, do the fetters, clingings, ties, and attachments arise?” Our teachings, venerable sir, have the Blessed One as their root… “Monks, when form exists, taking form as fuel, clinging to form, the fetters, clingings, ties, and attachments arise. When feeling exists… When perception exists… When volitional formations exist… When consciousness exists, taking consciousness as fuel, clinging to consciousness, the fetters, clingings, ties, and attachments arise. What do you think, monks, is form permanent or impermanent?” “Impermanent, venerable sir.” “But that which is impermanent… would the fetters, clingings, ties, and attachments arise without taking it as fuel?” “No, venerable sir.” … “Seeing thus… he understands: there is no more for this state of being.” The Ninth. 10. Discourse to Ānanda 159. At Sāvatthī. Then the venerable Ānanda approached the Blessed One; having approached… he said to the Blessed One: “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” “What do you think, Ānanda, Is form permanent or impermanent? Impermanent, venerable sir. But what is impermanent, is it suffering or happiness? Suffering, venerable sir. But what is impermanent, suffering, subject to change, is it proper to regard it thus: '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. But what is impermanent, is it suffering or happiness? Suffering, venerable sir. But what is impermanent, suffering, subject to change, is it proper to regard it thus: '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 tenth. The Chapter on Views, the fifteenth. Its summary: Internal, this is mine, that self, may it not be mine; Wrong view, self-existence, two, self, Abhinivesa, with Ananda. The Upper Fifties is concluded. The summary of the chapters of that Upper Fifties: Internal, the Dhamma speaker, knowledge, Kukkuḷa, views, the fifth; The third Fifties is spoken, It is called the Nipāta. The Connected Discourses on the Aggregates is concluded.