SN 24.1 · Winds
SN 24.1 · Vātasutta
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove. The Buddha said this:
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane. Bhagavā etadavoca:
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘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’?”
“kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“When form exists, because of grasping form and insisting on form, the view arises: ‘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.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘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.’
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’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: ‘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’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā niccā vā aniccā vā”ti … “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: ‘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’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi 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: ‘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’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“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— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Paṭhamaṁ.
SN 24.2 · This is Mine
SN 24.2 · Etaṁmamasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘This is mine, I am this, this is my self’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’”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: ‘This is mine, I am this, this is my self.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘This is mine, I am this, this is my self.’
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’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” …pe…
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante” …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi 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: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Dutiyaṁ.
SN 24.3 · This is My Self
SN 24.3 · 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 sati …pe… saññāya sati … saṅkhāresu sati … 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” …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā …pe… avipariṇāmadhammo’”ti? “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…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā …pe… avipariṇāmadhammo’”ti? “No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Tatiyaṁ.
SN 24.4 · It Might Not Be Mine
SN 24.4 · 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” …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? “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…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? “No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Catutthaṁ.
SN 24.5 · There’s No Meaning in Giving
SN 24.5 · Natthidinnasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘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’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight. This person is made up of the four principal states. When they die, the earth in their body progresses and proceeds to the substance of earth. The water in their body progresses and proceeds to the substance of water. The fire in their body progresses and proceeds to the substance of fire. The air in their body progresses and proceeds to the substance of air. The faculties are transferred to space. Four men with a bier carry away the corpse. Their footprints show the way to the cremation ground. The bones become bleached. Offerings dedicated to the gods end in ashes. Giving is a doctrine of morons. When anyone affirms a positive teaching it’s just baseless, false nonsense. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death’?”
“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati. Ākāsaṁ indriyāni saṅkamanti. Āsandipañcamā purisā mataṁ ādāya gacchanti. Yāva āḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo. Dattupaññattaṁ yadidaṁ dānaṁ. Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”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: ‘There’s no meaning in giving, sacrifice, or offerings. … Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There’s no meaning in giving, sacrifice, or offerings. … Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’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 …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? “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…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? “No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye keci atthikavādaṁ vadanti; bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Pañcamaṁ.
SN 24.6 · Acting
SN 24.6 · Karotosutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The one who acts does nothing wrong 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. 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. 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. 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. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṁsakhalaṁ ekamaṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ natthi puññassa āgamo’”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 one who acts does nothing wrong … there is no merit or outcome of merit.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’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” …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘karoto …pe… natthi puññaṁ natthi puññassa āgamo”ti? “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…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’”ti? “No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Chaṭṭhaṁ.
SN 24.7 · Cause
SN 24.7 · Hetusutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason. There is no power, no energy, no human strength or vigor. 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’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya. Ahetū appaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā. Ahetū appaccayā sattā visujjhanti. Natthi balaṁ natthi vīriyaṁ natthi purisathāmo natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’”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: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’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 …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti? “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…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti? “No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Sattamaṁ.
SN 24.8 · The Extensive View
SN 24.8 · Mahādiṭṭhisutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘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. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. The sword simply passes through the gap between the seven substances. There are 1.4 million main wombs, and 6,000, and 600; 500 deeds, and five, and three; deeds and half-deeds; 62 paths of practice, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life; 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 dragon abodes; 2,000 lordships, 3,000 hells, and 36 realms of dusky sky; seven percipient embryos, seven non-percipient embryos, seven knotless embryos, seven gods, seven mental heavens, seven goblins, seven streams, seven castoff incarnations and 700 castoff incarnations, seven downfalls and 700 downfalls, seven dreams and 700 dreams, and 8.4 million great eons—through all of which the foolish and the astute transmigrate before making an end of suffering. And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual practice I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse. It’s like how, when you toss a ball of string, it rolls away unraveling. In the same way, after transmigrating the foolish and the astute roll away unraveling as far as pleasure and pain extend’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. Ime satta kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Yopi tiṇhena satthena sīsaṁ chindati, na sopi kañci jīvitā voropeti; sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupavisati. 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, tiṁse nirayasate, chattiṁsarajodhātuyo, 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 saṁsaritvā dukkhassantaṁ karissanti. Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi; paripakkaṁ vā kammaṁ phussa phussa byantīkarissāmīti hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṁ palentī’”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: ‘There are these seven substances that are not made … the foolish and the astute will make an end of suffering.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There are these seven substances that are not made … the foolish and the astute will make an end of suffering.’
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā …pe… sukhadukkhaṁ palentī’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā …pe… sukhadukkhaṁ palentī’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” …pe…
“yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sattime kāyā akaṭā akaṭavidhā …pe… sukhadukkhaṁ palentī’”ti? “No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sattime kāyā akaṭā akaṭavidhā …pe… nibbeṭhiyamānā sukhadukkhaṁ palentī’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Aṭṭhamaṁ.
SN 24.9 · The Cosmos is Eternal
SN 24.9 · Sassatadiṭṭhisutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is eternal’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sassato loko’”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 cosmos is eternal.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The cosmos is eternal.’
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sassato loko’ti. Vedanāya sati …pe… saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sassato loko’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” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sassato loko’”ti? “No hetaṁ, bhante”. “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sassato loko’”ti? “No hetaṁ, bhante”. “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sassato loko’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Navamaṁ.
SN 24.10 · The Cosmos is Not Eternal
SN 24.10 · Asassatadiṭṭhisutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is not eternal’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘asassato loko’”ti?
“Our teachings are rooted in the Buddha. …”
“Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists …” …
“Rūpe kho, bhikkhave, sati …pe… viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘asassato loko’”ti? “No hetaṁ, bhante”. “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe…
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘asassato loko’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Dasamaṁ.
SN 24.11 · The Cosmos is Finite
SN 24.11 · Antavāsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is finite’?” …
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘antavā loko’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.
Ekādasamaṁ.
SN 24.12 · The Cosmos is Infinite
SN 24.12 · Anantavāsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is infinite’?” …
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘anantavā loko’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.
Dvādasamaṁ.
SN 24.13 · The Soul and the Body are One and the Same
SN 24.13 · Taṁjīvaṁtaṁsarīraṁsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The soul and the body are one and the same’?” …
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘taṁ jīvaṁ taṁ sarīran’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.
Terasamaṁ.
SN 24.14 · The Soul is One Thing, the Body Another
SN 24.14 · Aññaṁjīvaṁaññaṁsarīraṁsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The soul is one thing, the body another’?” …
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘aññaṁ jīvaṁ aññaṁ sarīran’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.
Cuddasamaṁ.
SN 24.15 · A Realized One Still Exists
SN 24.15 · Hotitathāgatosutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one still exists after death’?” …
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘hoti tathāgato paraṁ maraṇā’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.
Pannarasamaṁ.
SN 24.16 · A Realized One No Longer Exists
SN 24.16 · Nahotitathāgatosutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one no longer exists after death’?” …
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na hoti tathāgato paraṁ maraṇā’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.
Soḷasamaṁ.
SN 24.17 · A Realized One Both Still Exists and No Longer Exists
SN 24.17 · Hoticanacahotitathāgatosutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one both still exists and no longer exists after death’?” …
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.
Sattarasamaṁ.
SN 24.18 · A Realized One Neither Still Exists Nor No Longer Exists
SN 24.18 · Nevahotinanahotitathāgatosutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”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: ‘A realized one neither still exists nor no longer exists after death’ …
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti …pe….
What do you think, mendicants? Is form permanent or impermanent?”
“Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?”
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi 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: ‘A realized one neither still exists nor no longer exists after death’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
“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— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Aṭṭhārasamaṁ.
Sotāpattivaggo.
Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ.
Tassuddānaṁ
Vātaṁ etaṁ mama,so attā no ca me siyā;Natthi karoto hetu ca,mahādiṭṭhena aṭṭhamaṁ.
Sassato loko ca,Asassato ca antavā ca;Anantavā ca taṁ jīvaṁ taṁ sarīranti,Aññaṁ jīvaṁ aññaṁ sarīranti ca.
Hoti tathāgato paraṁ maraṇāti,Na hoti tathāgato paraṁ maraṇāti;Neva hoti na na hoti tathāgato paraṁ maraṇāti.