24. Diṭṭhisaṁyutta: On View
II. The Second Round — SN24.19-44
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1At Sāvatthī.
“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’?”
“Our teachings are rooted in the Buddha. …”
2“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.’
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: ‘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’?”
“No, sir.”
“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?”
“Impermanent, sir.” …
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
“No, sir.”
“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.’”
II. The Second Round — SN24.20-35: This Is Mine, Etc.
1(These should be expanded in the same way as discourses 2 through 17 of the previous chapter.)
II. The Second Round — SN24.36: Neither Exists Nor Doesn’t Exist
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’?”
“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.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, 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.” …
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A Realized One neither exists nor doesn’t exist after death.’” …
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Impermanent, sir.” …
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
“No, sir.”
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A Realized One neither exists nor doesn’t exist after death.’”
II. The Second Round — SN24.37: The Self Has Form
1At Sāvatthī.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self has form and is sound after death’?” …
II. The Second Round — SN24.38: The Self Is Formless
1At Sāvatthī.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is formless and is sound after death’?” …
II. The Second Round — SN24.39: The Self Has Form and Is Formless
1At Sāvatthī.
“‘The self has form and is formless, and is sound after death’?” …
II. The Second Round — SN24.40: The Self Neither Has Form Nor Is Formless
1“‘The self neither has form nor is formless, and is sound after death’?” …
II. The Second Round — SN24.41: The Self Is Perfectly Happy
1“‘The self is perfectly happy, and is sound after death’?” …
II. The Second Round — SN24.42: Exclusively Suffering
1“‘The self is exclusively suffering, and is sound after death’?” …
II. The Second Round — SN24.43: The Self Is Happy and Suffering
1“‘The self is happy and suffering, and is sound after death’?” …
II. The Second Round — SN24.44: The Self Is Neither Happy Nor Suffering
1“‘The self is neither happy nor suffering, and is sound after death’?” …
1Sāvatthinidānaṁ.
"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?
"Bhagavaṁmūlakā no, bhante, dhammā … pe …
2"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.
3Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti?
"Aniccaṁ, bhante" … pe …
vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya – na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā"ti?
"No hetaṁ, bhante".
"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?
"Aniccaṁ, bhante" … pe …
vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya ‘Na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’"ti?
"No hetaṁ, bhante".
"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.
20–35. Etaṁmamādisutta
(Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.)
Sattarasamaṁ.
36. Nevahotinanahotisutta
1Sāvatthinidānaṁ.
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?
“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. “Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti.
3Taṁ 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? “No hetaṁ, bhante”.
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
“Vedanā … saññā … saṅkhārā … viññāṇaṁ 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?
“No hetaṁ, bhante”.
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
Aṭṭhārasamaṁ.
37. Rūpīattāsutta
1Sāvatthinidānaṁ.
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘rūpī attā hoti arogo paraṁ maraṇā’”ti?
“Bhagavaṁmūlakā no, bhante, dhammā … pe …
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘rūpī attā hoti arogo paraṁ maraṇā’ti. Vedanāya sati … pe … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘rūpī attā hoti arogo paraṁ maraṇā’ti.
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” … pe … vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘rūpī attā hoti arogo paraṁ maraṇā’”ti? “No hetaṁ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘rūpī attā hoti arogo paraṁ maraṇā’”ti? “Vedanā … pe … “no hetaṁ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘rūpī attā hoti arogo paraṁ maraṇā’”ti.
Ekūnavīsatimaṁ.
38. Arūpīattāsutta
1Sāvatthinidānaṁ.
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘arūpī attā hoti arogo paraṁ maraṇā’”ti?
(Peyyālo.)
Vīsatimaṁ.
39. Rūpīcaarūpīcaattāsutta
1Sāvatthinidānaṁ.
“Rūpī ca arūpī ca attā hoti arogo paraṁ maraṇā”ti … pe ….
Ekavīsatimaṁ.
40. Nevarūpīnārūpīattāsutta
“Neva rūpī nārūpī attā hoti arogo paraṁ maraṇā”ti … pe ….
Bāvīsatimaṁ.
41. Ekantasukhīsutta Vari
“Ekantasukhī attā hoti arogo paraṁ maraṇā”ti … pe ….
Tevīsatimaṁ.
42. Ekantadukkhīsutta
“Ekantadukkhī attā hoti arogo paraṁ maraṇā”ti … pe ….
Catuvīsatimaṁ.
43. Sukhadukkhīsutta
“Sukhadukkhī attā hoti arogo paraṁ maraṇā”ti … pe ….
Pañcavīsatimaṁ.
44. Adukkhamasukhīsutta V
“Adukkhamasukhī attā hoti arogo paraṁ maraṇā”ti?
Dutiyapeyyālo. Tassuddānaṁ
Vātaṁ etaṁ mama so,
attā no ca me siyā;
Natthi karoto hetu ca,
mahādiṭṭhena aṭṭhamaṁ.
Sassato asassato ceva,
antānantavā ca vuccati;
Taṁ jīvaṁ aññaṁ jīvañca,
tathāgatena cattāro.
Rūpī attā hoti arūpī ca attā hoti,
Rūpī ca arūpī ca attā hoti;
Neva rūpī nārūpī attā hoti,
Ekantasukhī attā hoti.
Ekantadukkhī attā hoti,
Sukhadukkhī attā hoti;
Adukkhamasukhī attā hoti,
Arogo paraṁ maraṇāti;
Ime chabbīsati suttā, Dutiyavārena desitā.