SN 22.150 · In Oneself
SN 22.150 · Ajjhattasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya uppajjati ajjhattaṁ sukhadukkhan”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form, pleasure and pain arise in oneself. When feeling … perception … choices … consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself.
“rūpe kho, bhikkhave, sati rūpaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati viññāṇaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Paṭhamaṁ.
SN 22.151 · This is Mine
SN 22.151 · Etaṁmamasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does someone regard things like this: ‘This is mine, I am this, this is my self’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form and insisting on form … When consciousness exists, because of grasping consciousness and insisting on consciousness, someone regards it like this: ‘This is mine, I am this, this is my self.’
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa …pe… viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante” …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante” …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Dutiyaṁ.
SN 22.152 · This is My Self
SN 22.152 · Soattāsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe….
“When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya …pe… saññāya … saṅkhāresu …pe… viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Tatiyaṁ.
SN 22.153 · It Might Not Be Mine
SN 22.153 · Nocamesiyāsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form and insisting on form, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa, evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Catutthaṁ.
SN 22.154 · Wrong View
SN 22.154 · Micchādiṭṭhisutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does wrong view arise?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa micchādiṭṭhi uppajjatī”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form and insisting on form, wrong view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises.
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa micchādiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa micchādiṭṭhi uppajjati.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
“Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Pañcamaṁ.
SN 22.155 · Substantialist View
SN 22.155 · Sakkāyadiṭṭhisutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does substantialist view arise?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa sakkāyadiṭṭhi uppajjatī”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form and insisting on form, substantialist view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, substantialist view arises.
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa sakkāyadiṭṭhi uppajjati.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?”
“Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?”
“Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Chaṭṭhaṁ.
SN 22.156 · Theory of Self
SN 22.156 · Attānudiṭṭhisutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does theory of self arise?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa attānudiṭṭhi uppajjatī”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form and insisting on form, theory of self arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, theory of self arises.
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa attānudiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa attānudiṭṭhi uppajjati.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would theory of self arise?”
“Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would theory of self arise?”
“Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Sattamaṁ.
SN 22.157 · Insistence
SN 22.157 · Abhinivesasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise.
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?”
“Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhā”ti?
“No, sir.” …
“No hetaṁ, bhante” …pe…
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Aṭṭhamaṁ.
SN 22.158 · Insistence (2nd)
SN 22.158 · Dutiyaabhinivesasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise.
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā.
What do you think, mendicants? Is form permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?”
“Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhājjhosānā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Navamaṁ.
SN 22.159 · With Ānanda
SN 22.159 · Ānandasutta
At Sāvatthī.
Sāvatthinidānaṁ.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… bhagavantaṁ etadavoca:
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“What do you think, Ānanda? Is form permanent or impermanent?”
“Taṁ kiṁ maññasi, ānanda, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.” …
“No hetaṁ, bhante”.
“Seeing this … They understand: ‘… there is nothing further for this place.’”
“Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Dasamaṁ.
Diṭṭhivaggo pañcamo.
Tassuddānaṁ
Ajjhattikaṁ etaṁmama,Soattā nocamesiyā;Micchāsakkāyattānu dve,Abhinivesā ānandenāti.
Uparipaṇṇāsako samatto.
Tassa uparipaṇṇāsakassa vagguddānaṁ
Anto dhammakathikā vijjā,kukkuḷaṁ diṭṭhipañcamaṁ;Tatiyo paṇṇāsako vutto,nipātoti pavuccatīti.
The Linked Discourses on the aggregates are complete.
Khandhasaṁyuttaṁ samattaṁ.