1At Sāvatthī.

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A Realized One neither exists nor doesn’t exist after death’?”

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“Our teachings are rooted in the Buddha. …”

2“When form exists, because of grasping form and insisting on form, the view arises: ‘A Realized One neither exists nor doesn’t exist after death’ …

3What do you think, mendicants? Is form permanent or impermanent?”

“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A Realized One neither exists nor doesn’t exist after death’?”

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“No, sir.”

“That which is seen, heard, thought, known, sought, and explored by the mind: is that permanent or impermanent?”

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“Impermanent, sir.”

“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A Realized One neither exists nor doesn’t exist after death’?”

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“No, sir.”

4“When a noble 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, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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1Sāvatthinidānaṁ.

"Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’"ti?

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"Bhagavaṁmūlakā no, bhante, dhammā … pe …

2"Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’"ti … pe … .

3"Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti?

"Aniccaṁ, bhante" … pe … vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’"ti?

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"No hetaṁ, bhante".

"Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā"ti?

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"Aniccaṁ, bhante".

"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?

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"Dukkhaṁ, bhante".

"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’"ti?

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"No hetaṁ, bhante".

4"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.

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Sotāpattivaggo.
Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ.

5Vātaṁ etaṁ mama,
so attā no ca me siyā;
Natthi karoto hetu ca,
mahādiṭṭhena aṭṭhamaṁ.

6Sassato loko ca,
Asassato ca antavā ca;
Anantavā ca taṁ jīvaṁ taṁ sarīranti,
Aññaṁ jīvaṁ aññaṁ sarīranti ca.

7Hoti tathāgato paraṁ maraṇāti,
Na hoti tathāgato paraṁ maraṇāti;
Neva hoti na na hoti tathāgato paraṁ maraṇāti.