SN 24.19 · Winds
SN 24.19 · Vātasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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. …”
“Bhagavaṁmūlakā no, bhante, dhammā …pe…
“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 …pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati …pe… saññāya sati …pe… saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… 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” …pe… vipariṇāmadhammaṁ,
“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’?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya— na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“And so, when suffering exists, because of grasping suffering and insisting on suffering, 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.’ Is feeling … perception … choices … consciousness permanent or impermanent?”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“And so, when suffering exists, because of grasping suffering and insisting on suffering, 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.’”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti.
Paṭhamaṁ.
SN 24.20–35 · This is Mine, Etc.
SN 24.20–35 · Etaṁmamādisutta
(Tell these in full as in discourses 2 through 17 of the previous chapter.)
(Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.)
Sattarasamaṁ.
SN 24.36 · Neither Still Exists Nor No Longer Exists
SN 24.36 · Nevahotinanahotisutta
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.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, 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. “Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato 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… vipariṇāmadhammaṁ,
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”.
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’” …
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
Aṭṭhārasamaṁ.
SN 24.38 · The Self is Formless
SN 24.38 · Arūpīattāsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is formless and healthy after death’?” …
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘arūpī attā hoti arogo paraṁ maraṇā’”ti?
(Peyyālo.)
Vīsatimaṁ.
SN 24.39 · The Self is Formed and Formless
SN 24.39 · Rūpīcaarūpīcaattāsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“‘The self is formed and formless, and is healthy after death’?” …
“Rūpī ca arūpī ca attā hoti arogo paraṁ maraṇā”ti …pe….
Ekavīsatimaṁ.
SN 24.40 · The Self is Neither Formed Nor Formless
SN 24.40 · Nevarūpīnārūpīattāsutta
“‘The self is neither formed nor formless, and is healthy after death’?” …
“Neva rūpī nārūpī attā hoti arogo paraṁ maraṇā”ti …pe….
Bāvīsatimaṁ.
SN 24.41 · The Self Is Absolutely Happy
SN 24.41 · Ekantasukhīsutta
“‘The self is absolutely happy, and is free of disease after death’?” …
“Ekantasukhī attā hoti arogo paraṁ maraṇā”ti …pe….
Tevīsatimaṁ.
SN 24.42 · Absolutely Suffering
SN 24.42 · Ekantadukkhīsutta
“‘The self is absolutely suffering, and is free of disease after death’?” …
“Ekantadukkhī attā hoti arogo paraṁ maraṇā”ti …pe….
Catuvīsatimaṁ.
SN 24.43 · The Self is Happy and Suffering
SN 24.43 · Sukhadukkhīsutta
“‘The self is happy and suffering, and is healthy after death’?” …
“Sukhadukkhī attā hoti arogo paraṁ maraṇā”ti …pe….
Pañcavīsatimaṁ.