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mental formations... consciousness permanent or impermanent?" "Impermanent, venerable sir... (etc.) ...subject to change, would such a view arise without clinging to it – 'The self is neither painful nor pleasant, healthy after death'?" "No, venerable sir." "Thus then, monks, what is impermanent, that is suffering. When that exists, clinging to that, such a view arises – 'The self is neither painful nor pleasant, healthy after "from death." The twenty-sixth. The Third Section. 4. The Fourth Chapter on Going 1. The Discourse on No Winds 276. At Sāvatthī. "Wherein, monks, being present, taking what, clinging to what, does such a view arise— 'No winds blow, no rivers flow, no pregnant women give birth, no moons or suns rise or set; it is fixed like a pillar'?" "Our teachings, venerable sir, are rooted in the Blessed One..." "When form is present, monks, taking form, clinging to form, such a view arises— 'No winds blow... fixed like a pillar'." "When feeling is present... when perception is present... when mental formations are present... when consciousness is present, taking consciousness, clinging to consciousness, such a view arises— 'No winds blow... fixed like a pillar'." "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, is it fit to regard it thus— 'This is mine, this I am, this is my self'?" "No, venerable sir." "Is feeling... perception... mental 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, is it fit to regard it thus— 'This is mine, this I am, this is my self'?" "No, venerable sir." "Therefore, monks, any kind of form whatsoever, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form— 'This is not mine, this I am not, this is not my self'— this should be seen as it actually is with right wisdom." "Any kind of feeling... any kind of perception... any kind of mental formations... any kind of consciousness whatsoever, past, future, or present... Whether internal or external, gross or subtle, inferior or superior, that which is far or near, all consciousness— 'This is not mine, this I am not, this is not my self'— thus should this be seen as it really is with right wisdom. "Seeing thus... he understands there is no further state of being." The First. 277-300. (Twenty-four suttas are to be filled in like in the Second Chapter.) The Twenty-fifth. 26. The Neither-Painful-Nor-Pleasurable Sutta 301. At Sāvatthī. "Monks, when what exists, taking what as clinging, adhering to what, does such a view arise: 'The self is neither painful nor pleasurable, healthy after death'?" "Our teachings, venerable sir, have the Blessed One as their root..." "Monks, when form exists, taking form as clinging, adhering to form, such a view arises: 'The self is neither painful nor pleasurable, healthy after death.' When feeling exists... when perception exists... when formations exist... when consciousness exists, taking consciousness as clinging, adhering to consciousness, such a view arises: 'The self is neither painful nor pleasurable, healthy after death.'" "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "But that which is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "But that which is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'?" "No, venerable sir." "Is feeling... perception... formations... consciousness permanent or impermanent?" "Impermanent, venerable sir." "But that which is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "But that which is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'?" "No, venerable sir." "Therefore, monks, whatever form, past, future, or present, internal or external, gross or subtle, inferior or superior, that which Far or near, all form – ‘This is not mine, this I am not, this is not my self’ – thus should this be seen as it really is with right wisdom. Whatever feeling… whatever perception… whatever volitional formations… whatever consciousness, past, future, present, internal or external, gross or subtle, inferior or superior, that which is far or near, all consciousness – ‘This is not mine, this I am not, this is not my self’ – thus should this be seen as it really is with right wisdom. Seeing thus, monks, the instructed 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: ‘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 twenty-sixth. Summary of this – In the first section, eighteen expositions; In the second section, twenty-six to be elaborated. In the third section, twenty-six to be elaborated; In the fourth section, twenty-six to be elaborated. The Connected Discourses on Views is finished.