1At Sāvatthī. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The Tathāgata does not exist after death’?"

"Venerable sir, our teachings are rooted in the Blessed One … ."

"When there is form, bhikkhus, when there is feeling … perception … volitional formations … consciousness, by clinging to any of these things, by adhering to any of these things, such a view as this arises: ‘The Tathāgata does not exist after death.’

"What do you think, bhikkhus, is form permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"
"No, venerable sir."

"Is feeling … perception … volitional formations … consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"
"No, venerable sir."

"That which is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind:[n.250] This is a fourfold classification of all objects. According to Spk, the seen (diṭṭha) is the visible-form base; the heard (suta), the sound base; the sensed (muta), the objects of smell, taste, and touch; and the cognized (viññāta), the other seven bases (i.e., the six internal sense bases and the mental-phenomena base). The words "attained, sought after, and ranged over by the mind" (pattaṁ pariyesitaṁ anuvicaritaṁ manasā) are just an elaboration of the fourth. is that permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"
"No, venerable sir."

"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases,[n.251] I read imesu chasu ṭhānesu, with Se and Ee, as against Be imesu ca ṭhānesu. Spk is silent, but it seems the six cases are the five aggregates and the tetrad of sense objects taken collectively as one. Cp. MN I 135,34–36, where the tetrad of sense objects actually replaces viññāṇa as a basis for wrong views (diṭṭhiṭṭhāna).

and when, further, he has abandoned perplexity about suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering,

he is then called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."

1Sāvatthinidānaṁ. "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.