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all of them are views of non-existence. "The soul is one thing, the body another" - attachment in five ways to the view grasping at extremes, all of them are views of existence. "The Tathāgata exists after death" - attachment in five ways to the view grasping at extremes, all of them are views of existence. "The Tathāgata does not exist after death" - attachment in five ways to the view grasping at extremes, all of them are views of non-existence. "The Tathāgata both exists and does not exist after death" - attachment in five ways to the view grasping at extremes, may be a view of existence, may be a view of non-existence. "The Tathāgata neither exists nor does not exist after death" - attachment in five ways to the view grasping at extremes, may be a view of existence, may be a view of non-existence. Attachment in eighteen ways to the speculative views about the past, may be a view of existence, may be a view of non-existence. Attachment in forty-four ways to the speculative views about the future, may be a view of existence, may be a view of non-existence. Attachment in eighteen ways to the view that binds, may be a view of existence, may be a view of non-existence. "I am" - to the view bound by conceit, eighteen... Adherence in six ways, all of them are annihilation views. "This is mine" – adherence in eighteen ways to the view bound by conceit, all of them are existence views. Adherence in twenty ways to the view connected with self-doctrine: fifteen are existence views, five are annihilation views. Adherence in eight ways to the view connected with world-doctrine: some are existence views, some are annihilation views. All these views are views of gratification. All these views are views of self-following. All these views are wrong views. All these views are views of personality. All these views are views grasping at extremes. All these views are views that are fetters. All these views are views connected with self-doctrine. The view of existence and the view of annihilation, These two, the reasoners rely upon; For them, in cessation, there is no knowledge, Where this world is perversely perceiving. 149. "By two views, monks, enveloped, devas and humans, some sink down, some rush past; and the clear-sighted see. And how, monks, do some sink down? Delighting in existence, monks, devas and humans, are fond of existence, rejoice in existence. When the Dhamma for the cessation of existence is taught to them, their minds do not leap forth, do not become clear, do not settle, do not become resolute. Thus, monks, do some sink down. "And how, monks, do some rush past? Indeed, some, being distressed by existence, ashamed of it, disgusted by it, delight in annihilation – 'Since, indeed, sirs, this self, at the breaking up of the body, after death, is cut off, perishes, does not exist after death, this is peaceful, this is excellent, this is true.' Thus, monks, do some rush past. "And how, monks, do the clear-sighted see? Here, monks, a monk, what has come to be, as what has come to be... He sees. Having seen what has come to be as what has come to be, he practices for dispassion, for fading away, for cessation of what has come to be. Thus, indeed, monks, do those with eyes see. Whoever, seeing what has come to be as what has come to be, and the passing beyond of what has come to be; is released according to reality, with the destruction of craving for becoming. He, indeed, having fully understood what has come to be, free from craving for becoming and non-becoming; through the fading away of what has come to be, that monk, does not come to renewed existence. Three persons are of perverted view, three persons are of perfect view. Which three persons are of perverted view? A sectarian, a sectarian's disciple, and one who holds wrong view – these three persons are of perverted view. Which three persons are of perfect view? The Tathāgata, a Tathāgata's disciple, and one who holds right view – these three persons are of perfect view. Whoever is angry and resentful, and a person who slanders evil; of perverted view, deceitful, him one should know as an outcast. Not angry, not resentful, purified, gone to purity; of perfect view, wise, him one should know as a noble one. Three perverted views, three perfect views. Which are the three perverted views? "This is mine" – a perverted view. "This I am" – a perverted view. "This is my self" – a perverted view. These are the three perverted views. Which are the three perfect views? "This is not mine" – a perfect view. "This I am not" – a perfect view. "This is not my self" – a perfect view. These are the three perfect views. "This is mine" – what view is it, how many views, by what ends are these views grasped? "This I am" – what view is it, how many views, by what ends are these views grasped? "This is my self" – what view is it, how many views, by what ends are these views grasped? "This is mine" – is a view concerning the past. Eighteen views. These views are grasped by the past. "This I am" – – the view concerning the future. Forty-four views. Those views are grasped concerning the future. ‘This is my self’ – the twenty-fold view of self. The twenty-fold identity view. Sixty-two views, with identity view as their chief. Those views are grasped concerning the past and the future. 151. Whatever bhikkhus, have come to a conclusion in me, all of them are accomplished in view. For five of those accomplished in view, there is a conclusion here; for five, there is a conclusion by leaving here. Which five have a conclusion here? The one bound for seven more births, the clan-to-clan one, the one-seeded one, the once-returner, and the one who is an Arahant in this very life – these five have a conclusion here. Which five have a conclusion by leaving here? The one attaining Nibbāna in the interim, the one attaining Nibbāna upon impact, the one attaining Nibbāna without exertion, the one attaining Nibbāna with exertion, the one going upstream to the Akaniṭṭha realm – these five have a conclusion by leaving here. Whatever bhikkhus, have come to a conclusion in me, all of them are accomplished in view. For these five of those accomplished in view, there is a conclusion here; for these five, there is a conclusion by leaving here. Whatever bhikkhus, have unwavering faith in me, all of them are stream-enterers. For five of those stream-enterers, there is a conclusion here; for five, there is a conclusion by leaving here. Which five have a conclusion here? The one bound for seven more births, the clan-to-clan one, the one-seeded one, the once-returner, and the one who is an Arahant in this very life – these five have a conclusion here. Which five have a conclusion by leaving here? The one attaining Nibbāna in the interim, the one attaining Nibbāna upon impact, the one attaining Nibbāna without exertion, the one attaining Nibbāna with exertion, the one going upstream to the Akaniṭṭha realm – these five have a conclusion by leaving here. Whatever bhikkhus, have unwavering faith in me, all of them are stream-enterers. For these five of those stream-enterers, there is a conclusion here. For these five, there is a conclusion by leaving here. The sixteenth exposition of views on becoming and non-becoming. The Discourse on Views is concluded. 3. Discourse on Mindfulness of Breathing 1. Section on Enumeration 152. For one who develops the sixteen-based concentration of mindfulness of breathing, two hundred knowledges related to concentration arise – eight knowledges of hindrances, and eight knowledges of aids, eighteen knowledges of defilements, thirteen knowledges of purification, thirty-two knowledges of the mindful agent, twenty-four knowledges in terms of concentration, seventy-two knowledges in terms of insight, eight knowledges of disenchantment, eight knowledges conducive to disenchantment, eight knowledges of the calming of disenchantment, twenty-one knowledges of the bliss of liberation. What are the eight knowledges of hindrances, and the eight knowledges of aids? Sensual desire is a hindrance to concentration, renunciation is an aid to concentration. Ill will is a hindrance to concentration, non-ill will is an aid to concentration. Sloth and torpor are a hindrance to concentration, the perception of light is an aid to concentration. Restlessness is a hindrance to concentration, non-distraction is an aid to concentration. Skeptical doubt is a hindrance to concentration, the discernment of phenomena is an aid to concentration. Ignorance is a hindrance to concentration, knowledge is an aid to concentration. Discontent is a hindrance to concentration, joy is an aid to concentration. All unwholesome phenomena are hindrances to concentration, all wholesome phenomena are aids to concentration. These are the eight knowledges of hindrances, and the eight knowledges of aids. The first section on enumeration. 2. Exposition of the Sixteen Knowledges 153. By these sixteen aspects, the upright mind, the well-collected mind, the mind stands firm in oneness, purified from hindrances. What are these onenesses? Renunciation is oneness, non-ill will is oneness, the perception of light is oneness, non-distraction is oneness, the discernment of phenomena is oneness, knowledge is oneness, joy is oneness, all wholesome phenomena are oneness. As for hindrances, what are these hindrances? Sensual desire is a hindrance, ill-will is a hindrance, sloth and torpor are a hindrance, restlessness and remorse are a hindrance, doubt is a hindrance, ignorance is a hindrance, discontent is a hindrance, all unwholesome states are hindrances. Hindrances, in what sense are they hindrances? They are hindrances in the sense of obstructing escape. What are these escapes? Renunciation is the escape for the noble ones. And by that renunciation, the noble ones escape. Sensual desire is an obstruction to escape. And being obstructed by that sensual desire,