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SN 24 Diṭṭhi Saṃyutta: Connected Discourses on Views

pic for POJ


(cst4) (derived from B. Sujato 2018/12)
Saṃyutta Nikāya 24 Linked Discourses 24
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§ – SN 24 vagga 1 Sotāpatti: Stream-Entry

1. Sotāpattivagga 1. Stream-Entry

SN 24.1 Vāta: Winds

1. Vātasutta 1. Winds
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove.
Bhagavā etadavoca: The Buddha said this:
“kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”


“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. “Yes, sir,” they replied.
Bhagavā etadavoca: The Buddha said this:


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”. “No, sir.”


“Vedanā niccā vā aniccā vā”ti … “Is feeling …
“saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”. “No, sir.”
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.2 Etaṃmama: This Is Mine

2. Etaṃmamasutta 2. This Is Mine
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘etaṃ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘etaṃ mama, esohamasmi, eso me attā’ti. ‘This is mine, I am this, this is my self.’
Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘etaṃ mama, esohamasmi, eso me attā’ti. ‘This is mine, I am this, this is my self.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
“vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘etaṃ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.3 Soattā: This Is My Self

3. Soattāsutta 3. This Is My Self
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …. “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘so attā … pe …
avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”.
“Vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘so attā … pe …
avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.4 Nocamesiyā: It Might Not Be Mine

4. Nocamesiyāsutta 4. It Might Not Be Mine
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …. “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Vedanāya sati … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”.
“Vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.5 Natthidinna: There’s No Meaning in Giving

5. Natthidinnasutta 5. There’s No Meaning in Giving
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.
Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati. This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air.
Ākāsaṃ indriyāni saṅkamanti. The faculties are transferred to space.
Āsandipañcamā purisā mataṃ ādāya gacchanti. Four men with a bier carry away the corpse.
Yāva āḷāhanā padāni paññāyanti. Their footprints show the way to the cemetery.
Kāpotakāni aṭṭhīni bhavanti. The bones become bleached.
Bhassantā āhutiyo. Offerings dedicated to the gods end in ashes.
Dattupaññattaṃ yadidaṃ dānaṃ. Giving is a doctrine of morons.
Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. When anyone affirms a positive teaching it’s just baseless, false nonsense.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti? Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ‘There’s no meaning in giving, sacrifice, or offerings. …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ‘There’s no meaning in giving, sacrifice, or offerings. …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
ye keci atthikavādaṃ vadanti;
bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.6 Karoto: Acting

6. Karotosutta 6. Acting
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. ‘Nothing bad is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṃsakhalaṃ ekamaṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṃyamena saccavajjena natthi puññaṃ natthi puññassa āgamo’”ti. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘karoto kārayato … pe … ‘The one who acts does nothing wrong …
natthi puññaṃ natthi puññassa āgamo’ti. there is no merit or outcome of merit.’
Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘karoto kārayato … pe … ‘The one who acts does nothing wrong …
natthi puññaṃ natthi puññassa āgamo’ti. there is no merit or outcome of merit.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘karoto … pe …
natthi puññaṃ natthi puññassa āgamo”ti?
“No hetaṃ, bhante”.
“Vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘karoto kārayato … pe …
natthi puññaṃ natthi puññassa āgamo’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘karoto kārayato … pe …
natthi puññaṃ natthi puññassa āgamo’”ti?
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.7 Hetu: Cause

7. Hetusutta 7. Cause
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘natthi hetu, natthi paccayo sattānaṃ saṅkilesāya. ‘There is no cause or condition for the corruption of sentient beings.
Ahetū appaccayā sattā saṅkilissanti. Sentient beings are corrupted without cause or reason.
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā. There’s no cause or condition for the purification of sentient beings.
Ahetū appaccayā sattā visujjhanti. Sentient beings are purified without cause or reason.
Natthi balaṃ natthi vīriyaṃ natthi purisathāmo natthi purisaparakkamo. There is no power, no energy, no manly strength or vigor.
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’”ti? All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘natthi hetu, natthi paccayo … pe … ‘There is no cause or condition …
sukhadukkhaṃ paṭisaṃvedentī’ti. they experience pleasure and pain in the six classes of rebirth.’
Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘natthi hetu, natthi paccayo … pe … ‘There is no cause or condition …
sukhadukkhaṃ paṭisaṃvedentī’ti. they experience pleasure and pain in the six classes of rebirth.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi hetu, natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”.
“Vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi hetu, natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘natthi hetu natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.8 Mahādiṭṭhi: The Extensive View

8. Mahādiṭṭhisutta 8. The Extensive View
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā; ‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Katame satta? What seven?
Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.
Ime satta kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā; These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Yopi tiṇhena satthena sīsaṃ chindati, na sopi kañci jīvitā voropeti; If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.
sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupavisati. The sword simply passes through the gap between the seven substances.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.
Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi; And here there is no such thing as this: “By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be.
paripakkaṃ vā kammaṃ phussa phussa byantīkarissāmīti hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; It’s like how, when you toss a ball of string, it rolls away unraveling.
evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti? In the same way, after transmigrating the foolish and the astute will make an end of suffering’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘sattime kāyā akaṭā, akaṭavidhā … pe … ‘There are these seven substances that are not made …
sukhadukkhaṃ palentī’ti. the foolish and the astute will make an end of suffering.’
Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘sattime kāyā akaṭā, akaṭavidhā … pe … ‘There are these seven substances that are not made …
sukhadukkhaṃ palentī’ti. the foolish and the astute will make an end of suffering.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
“yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sattime kāyā akaṭā akaṭavidhā … pe …
sukhadukkhaṃ palentī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe … “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘sattime kāyā akaṭā akaṭavidhā … pe …
nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti?
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.9 Sassatadiṭṭhi: The World is Eternal

9. Sassatadiṭṭhisutta 9. The World is Eternal
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘sassato loko’”ti? ‘The world is eternal’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘sassato loko’ti. ‘The world is eternal.’
Vedanāya sati … pe … When feeling … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘sassato loko’ti. ‘The world is eternal.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sassato loko’”ti?
“No hetaṃ, bhante”.
“Vedanā …
saññā …
saṅkhārā …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sassato loko’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“Dukkhaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘sassato loko’”ti?
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


❧

SN 24.10 Asassatadiṭṭhi: The World Is Not Eternal

10. Asassatadiṭṭhisutta 10. The World Is Not Eternal
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘asassato loko’”ti? ‘The world is not eternal’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati … pe … “When form exists …” …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante” … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘asassato loko’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘asassato loko’”ti?
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


SN 24.11 Antavā: The World Is Finite

11. Antavāsutta 11. The World Is Finite
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘antavā loko’”ti? ‘The world is finite’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.


SN 24.12 Anantavā: The World Is Infinite

12. Anantavāsutta 12. The World Is Infinite
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘anantavā loko’”ti? ‘The world is infinite’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.


SN 24.13 Taṃjīvaṃtaṃsarīraṃ: The Soul and the Body Are Identical

13. Taṃjīvaṃtaṃsarīraṃsutta 13. The Soul and the Body Are Identical
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘taṃ jīvaṃ taṃ sarīran’”ti? ‘The soul and the body are identical’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.


SN 24.14 Aññaṃjīvaṃaññaṃsarīraṃ: The Soul and the Body Are Different Things

14. Aññaṃjīvaṃaññaṃsarīraṃsutta 14. The Soul and the Body Are Different Things
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘aññaṃ jīvaṃ aññaṃ sarīran’”ti? ‘The soul and the body are different things’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.


SN 24.15 Hotitathāgato: A Realized One Exists

15. Hotitathāgatosutta 15. A Realized One Exists
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘hoti tathāgato paraṃ maraṇā’”ti? ‘A Realized One exists after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.


SN 24.16 Nahotitathāgato: A Realized One Doesn’t Exist

16. Nahotitathāgatosutta 16. A Realized One Doesn’t Exist
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na hoti tathāgato paraṃ maraṇā’”ti? ‘A Realized One doesn’t exist after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.


SN 24.17 Hoticanacahotitathāgato: A Realized One Both Exists and Doesn’t Exist

17. Hoticanacahotitathāgatosutta 17. A Realized One Both Exists and Doesn’t Exist
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti? ‘A Realized One both exists and doesn’t exist after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.


SN 24.18 Nevahotinanahotitathāgato: A Realized One Neither Exists Nor Doesn’t Exist

18. Nevahotinanahotitathāgatosutta 18. A Realized One Neither Exists Nor Doesn’t Exist
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti? ‘A Realized One neither exists nor doesn’t exist after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti … pe …. ‘A Realized One neither exists nor doesn’t exist after death’ …


“Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti? ‘A Realized One neither exists nor doesn’t exist after death’?”
“No hetaṃ, bhante”. “No, sir.”
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti? ‘A Realized One neither exists nor doesn’t exist after death’?”
“No hetaṃ, bhante”. “No, sir.”


“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Aṭṭhārasamaṃ.


end of section [24..1.. - SN 24 vagga 1 Sotāpatti: Stream-Entry]❧
+

§ – SN 24 vagga 2 Dutiyagamana: The Second Round

2. Dutiyagamanavagga 2. The Second Round

SN 24.19 Vāta: Winds

19. Vātasutta 19. Winds
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Vedanāya sati … pe … When feeling …
saññāya sati … pe … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ, “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya— “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”. “No, sir.”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati: “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
“Vedanā … Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ, “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti?
“No hetaṃ, bhante”. “No, sir.”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjeyya: “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”


20–​35. Etaṃmamādisutta 20–35. This Is Mine, Etc.
(Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.) (These should be expanded in the same way as discourses 2 through 17 of the previous chapter.)


❧

SN 24.36 Nevahotinanahoti: Neither Exists Nor Doesn’t Exist

36. Nevahotinanahotisutta 36. Neither Exists Nor Doesn’t Exist
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti? ‘A Realized One neither exists nor doesn’t exist after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti. ‘A Realized One neither exists nor doesn’t exist after death.’
“Vedanāya sati … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti. ‘a Realized One neither exists nor doesn’t exist after death.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ, “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati: “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti. ‘A Realized One neither exists nor doesn’t exist after death.’” …
“Vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ, “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti?
“No hetaṃ, bhante”. “No, sir.”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati: “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti. ‘A Realized One neither exists nor doesn’t exist after death.’”


❧

SN 24.37 Rūpīattā: The Self Has Form

37. Rūpīattāsutta 37. The Self Has Form
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘rūpī attā hoti arogo paraṃ maraṇā’”ti? ‘The self has form and is sound after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …


SN 24.38 Arūpīattā: The Self Is Formless

38. Arūpīattāsutta 38. The Self Is Formless
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘arūpī attā hoti arogo paraṃ maraṇā’”ti? ‘The self is formless and is sound after death’?” …
(Peyyālo.)


SN 24.39 Rūpīcaarūpīcaattā: The Self Has Form and Is Formless

39. Rūpīcaarūpīcaattāsutta 39. The Self Has Form and Is Formless
Sāvatthinidānaṃ. At Sāvatthī.
“Rūpī ca arūpī ca attā hoti arogo paraṃ maraṇā”ti … pe …. “‘The self has form and is formless, and is sound after death’?” …


SN 24.40 Nevarūpīnārūpīattā: The Self Neither Has Form Nor Is Formless

40. Nevarūpīnārūpīattāsutta 40. The Self Neither Has Form Nor Is Formless
“Neva rūpī nārūpī attā hoti arogo paraṃ maraṇā”ti … pe …. “‘The self neither has form nor is formless, and is sound after death’?” …


SN 24.41 Ekantasukhī: The Self Is Perfectly Happy

41. Ekantasukhīsutta 41. The Self Is Perfectly Happy
“Ekantasukhī attā hoti arogo paraṃ maraṇā”ti … pe …. “‘The self is perfectly happy, and is sound after death’?” …


SN 24.42 Ekantadukkhī: Exclusively Suffering

42. Ekantadukkhīsutta 42. Exclusively Suffering
“Ekantadukkhī attā hoti arogo paraṃ maraṇā”ti … pe …. “‘The self is exclusively suffering, and is sound after death’?” …


SN 24.43 Sukhadukkhī: The Self Is Happy and Suffering

43. Sukhadukkhīsutta 43. The Self Is Happy and Suffering
“Sukhadukkhī attā hoti arogo paraṃ maraṇā”ti … pe …. “‘The self is happy and suffering, and is sound after death’?” …


SN 24.44 Adukkhamasukhī: The Self Is Neither Happy Nor Suffering

44. Adukkhamasukhīsutta 44. The Self Is Neither Happy Nor Suffering
“Adukkhamasukhī attā hoti arogo paraṃ maraṇā”ti? “‘The self is neither happy nor suffering, and is sound after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …


end of section [24..2.. - SN 24 vagga 2 Dutiyagamana: The Second Round]❧
+

§ – SN 24 vagga 3 Tatiyagamana: The Third Round

3. Tatiyagamanavagga 3. The Third Round

SN 24.45 Navāta: Winds

45. Navātasutta 45. Winds
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …. “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati— “When form exists, because of grasping form and insisting on form, the view arises:
na vātā vāyanti … pe … ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
vedanāya sati … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … “Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
“No hetaṃ, bhante”. “No, sir.”
“Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. “And so, what’s impermanent is suffering.
Tasmiṃ sati, tadupādāya, evaṃ diṭṭhi uppajjati: When this exists, grasping at this, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
“Vedanā … Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ, “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti?
“No hetaṃ, bhante”.
“Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. “And so, what’s impermanent is suffering.
Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati: When this exists, grasping at this, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”


46–​69. Etaṃmamādisutta 46–69. This Is Not Mine, etc.
(Dutiyavagge viya catuvīsati suttāni pūretabbāni.) (To be completed in the same way as discourses 20 through 43 of the second chapter.)


❧

SN 24.70 Adukkhamasukhī: The Self Is Neither Happy Nor Suffering

70. Adukkhamasukhīsutta 70. The Self Is Neither Happy Nor Suffering
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti? “‘The self is neither happy nor suffering, and is sound after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …. “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti. ‘The self is neither happy nor suffering, and is sound after death.’
“Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti. ‘The self is neither happy nor suffering, and is sound after death.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ, “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. “And so, what’s impermanent is suffering.
Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati: When this exists, grasping at this, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti. ‘The self is neither happy nor suffering, and is sound after death.’
“Vedanā … pe … Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ, “Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti?
“No hetaṃ, bhante”. “No, sir.”
“Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. “And so, what’s impermanent is suffering.
Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati: When this exists, grasping at this, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti. ‘The self is neither happy nor suffering, and is sound after death.’”
Chabbīsatimaṃ.


end of section [24..3.. - SN 24 vagga 3 Tatiyagamana: The Third Round]❧
+

§ – SN 24 vagga 4 Catutthagamana: The Fourth Round

4. Catutthagamanavagga 4. The Fourth Round

SN 24.71 Navāta: Winds

71. Navātasutta 71. Winds
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …. “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Vedanāya sati … pe … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti. ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
“Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: “But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”. “No, sir.”
“Vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: “But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”. “No, sir.”


“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. “So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … You should truly see any kind of feeling …
yā kāci saññā … perception …
ye keci saṅkhārā … co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Evaṃ passaṃ … pe … Seeing this …
nāparaṃ itthattāyāti pajānātī”ti. They understand: ‘… there is no return to any state of existence.’”


72–​95. Etaṃmamādisutta 72–95. This Is Not Mine, Etc.
(Dutiyavagge viya catuvīsati suttāni pūretabbāni.) (To be completed in the same way as the 24 discourses of the second chapter.)


❧

SN 24.96 Adukkhamasukhī: The Self Is Neither Happy Nor Suffering

96. Adukkhamasukhīsutta 96. The Self Is Neither Happy Nor Suffering
Sāvatthinidānaṃ. At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: “monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti? ‘The self is neither happy nor suffering, and is sound after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …. “Our Dharmas are rooted in the Buddha. …”


“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: “When form exists, because of grasping form and insisting on form, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti. ‘The self is neither happy nor suffering, and is sound after death.’
Vedanāya sati … When feeling …
saññāya sati … perception …
saṅkhāresu sati … co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti. ‘The self is neither happy nor suffering, and is sound after death.’


Taṃ kiṃ maññatha, bhikkhave, What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti? Is form permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: “But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”. “No, sir.”
“Vedanā … “Is feeling …
saññā … perception …
saṅkhārā … co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? consciousness permanent or impermanent?”
“Aniccaṃ, bhante”. “Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”. “Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: “But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”. “No, sir.”


“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. “So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … You should truly see any kind of feeling …
yā kāci saññā … perception …
ye keci saṅkhārā … co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Seeing this, a learned noble-one's-disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”


Diṭṭhisaṃyuttaṃ samattaṃ. The Linked Discourses on views are complete.
end of section [24..4.. - SN 24 vagga 4 Catutthagamana: The Fourth Round]❧