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sitting to one side, that bhikkhu said to the Blessed One: “How, venerable sir, by knowing, by seeing, is wrong view abandoned?” “By knowing, bhikkhu, by seeing the eye as impermanent, wrong view is abandoned. By knowing, by seeing forms as impermanent, From being, wrong view is abandoned. Eye-consciousness, knowing it as impermanent, seeing it, wrong view is abandoned. Eye-contact, knowing it as impermanent, seeing it, wrong view is abandoned... And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-pleasant-nor-painful, that too, knowing it as impermanent, seeing it, wrong view is abandoned. Thus, indeed, bhikkhu, knowing thus, seeing thus, wrong view is abandoned." The Tenth. 11. The Discourse on Abandoning Identity View 166. Then indeed a certain bhikkhu... said this: "How, indeed, venerable sir, knowing how, seeing how, is identity view abandoned?" "The eye, indeed, bhikkhu, knowing it as suffering, seeing it, identity view is abandoned. Forms, knowing them as suffering, seeing them, identity view is abandoned. Eye-consciousness, knowing it as suffering, seeing it, identity view is abandoned. Eye-contact, knowing it as suffering, seeing it, identity view is abandoned... And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-pleasant-nor-painful, that too, knowing it as suffering, seeing it, identity view is abandoned. Thus, indeed, bhikkhu, knowing thus, seeing thus, identity view is abandoned." The Eleventh. 12. The Discourse on Abandoning View of Self 167. Then indeed a certain bhikkhu... said this: "How, indeed, venerable sir, knowing how, seeing how, is the view of self abandoned?" "The eye, indeed, bhikkhu, knowing it as not-self, seeing it, the view of self is abandoned. Forms, knowing them as not-self, seeing them, the view of self is abandoned. Eye-consciousness, knowing it as not-self, seeing it, the view of self is abandoned. Eye-contact, knowing it as not-self, seeing it, the view of self is abandoned. And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-pleasant-nor-painful, that too, knowing it as not-self, seeing it, the view of self is abandoned... The tongue, knowing it as not-self, seeing it, the view of self is abandoned. [self-view] is abandoned... (etc.)... when one knows and sees the mind as not-self, self-view is abandoned. In phenomena... mind-consciousness... mind-contact... and whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— when one knows and sees that too as not-self, self-view is abandoned." The twelfth. The Chapter on the Destruction of Delight is the sixteenth. Its summary: Four on the destruction of delight, two in Jīvaka's mango grove; three were spoken by Koṭṭhika, wrong view, self-view, and self. 17. The Chapter of the Sixty Repetitions 1. Discourse on Desire for Internal Impermanence 168. "Monks, whatever is impermanent, therein your desire should be abandoned. And what, monks, is impermanent? The eye, monks, is impermanent; therein your desire should be abandoned... (etc.)... The tongue is impermanent; therein your desire should be abandoned... (etc.)... The mind is impermanent; therein your desire should be abandoned. Monks, whatever is impermanent, therein your desire should be abandoned." 2. Discourse on Attachment to Internal Impermanence 169. "Monks, whatever is impermanent, therein your attachment should be abandoned. And what, monks, is impermanent? The eye, monks, is impermanent; therein your attachment should be abandoned... (etc.)... The tongue is impermanent; therein your attachment should be abandoned... (etc.)... The mind is impermanent; therein your attachment should be abandoned. Monks, whatever is impermanent, therein your attachment should be abandoned." 3. Discourse on Desire and Attachment to Internal Impermanence 170. "Monks, whatever is impermanent, therein your desire and attachment should be abandoned. And what, monks, is impermanent? The eye, monks, is impermanent; therein your desire and attachment should be abandoned... (etc.)... The tongue is impermanent; therein your desire and attachment should be abandoned... (etc.)... The mind is impermanent; therein your desire and attachment should be abandoned. Monks, whatever is impermanent, therein your desire and attachment should be abandoned." 4-6. Discourse on Desire for Suffering, etc. 171-173. "Monks, whatever is suffering, therein your desire should be abandoned, attachment should be abandoned, desire and attachment should be abandoned. And what, monks, is suffering? The eye, monks, is suffering; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned… the tongue is suffering… the mind is suffering; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Whatever, bhikkhus, is suffering, therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. 7-9. Discourse on Desire for What is Not Self, etc. 174-176. “Whatever, bhikkhus, is not self, therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. And what, bhikkhus, is not self? The eye, bhikkhus, is not self; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned… the tongue is not self; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned… the mind is not self; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Whatever, bhikkhus, is not self, therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned.” 10-12. Discourse on Desire for External Impermanence, etc. 177-179. “Whatever, bhikkhus, is impermanent, therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. And what, bhikkhus, is impermanent? Forms, bhikkhus, are impermanent; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Sounds are impermanent; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Odors are impermanent; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Tastes are impermanent; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Tangibles are impermanent; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Mental phenomena are impermanent; therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Whatever, bhikkhus, is impermanent, therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned.” 13-15. Discourse on Desire for External Suffering, etc. 180-182. “Whatever, bhikkhus, is suffering, therein your desire should be abandoned, lust should be abandoned, desire-lust should be abandoned. Lust should be abandoned. And what, monks, is suffering? Forms, monks, are suffering; there, your desire should be abandoned, lust should be abandoned, desire-and-lust should be abandoned. Sounds... smells... tastes... tactile objects... mental phenomena are suffering; there, your desire should be abandoned, lust should be abandoned, desire-and-lust should be abandoned. That which, monks, is suffering, there, your desire should be abandoned, lust should be abandoned, desire-and-lust should be abandoned. That which, monks, is not-self, there, your desire should be abandoned, lust should be abandoned, desire-and-lust should be abandoned. And what, monks, is not-self? Forms, monks, are not-self; there, your desire should be abandoned, lust should be abandoned, desire-and-lust should be abandoned. Sounds... smells... tastes... tactile objects... mental phenomena are not-self; there, your desire should be abandoned, lust should be abandoned, desire-and-lust should be abandoned. That which, monks, is not-self, there, your desire should be abandoned, lust should be abandoned, desire-and-lust should be abandoned. The eye, monks, is impermanent, past. The ear is impermanent, past. The nose is impermanent, past. The tongue is impermanent, past. The body is impermanent, past. The mind is impermanent, past. Seeing thus, monks, a well-taught noble disciple becomes disenchanted with the eye, becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, becomes disenchanted with the mind. 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 eye, monks, is impermanent, future. The ear is impermanent, future. The nose is impermanent, future. The tongue is impermanent, future. The body is impermanent, future. The mind is impermanent, future. Seeing thus, monks, a well-taught noble disciple becomes disenchanted with the eye, becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, becomes disenchanted with the mind. 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 eye, monks, is impermanent, present. The ear is impermanent, present. The nose is impermanent, present. The tongue is impermanent, present. The body is impermanent, present.