SN24:45 Winds, third trip I translate the titles of the last three vaggas as in Be: Dutiyagamanavagga, Tatiyagamanavagga, Catutthagamanavagga. In Se, the third and fourth vaggas are similarly named, but the second is called Gamanavagga. Ee includes all the suttas after the first eighteen in a single chapter (Chapter II) subdivided into four sections called gamana. Ee applies the title Purimagamana to the first eighteen suttas of this chapter, and Dutiyagamana to the second eighteen; the third and fourth chapters are named as in the other eds., but without -vagga. In his introduction to this part (p. ix) Feer proposes to count the eighteen suttas of the Sotāpattivagga twice, and thus maintains that the whole saṃyutta consists of 114 suttas (18 + 18 + (3 x 26)). This, however, involves an unnecessary duplication (which Feer admits, to his puzzlement). It is thus best to follow the arrangement of this saṃyutta in Be and Se.
- © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1sn.iii.221 At Sāvatthī. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:
‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar’?"
"Venerable sir, our teachings are rooted in the Blessed One … ."
2"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’
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 winds do not blow … but stand as steady as a pillar.’
3"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."
"Thus, bhikkhus, whatever is impermanent is suffering. When that is present, it is by clinging to that, that such a view as this arises:[n.267] This paragraph distinguishes the suttas of this "trip" (gamana) from those of the preceding trips. Similarly, the fourth trip is distinguished simply by the concluding argument. ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar.’"
"What do you think, bhikkhus, 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."
"Thus, bhikkhus, whatever is impermanent is suffering. When that is present, it is by clinging to that, that such a view as this arises:[n.267] This paragraph distinguishes the suttas of this "trip" (gamana) from those of the preceding trips. Similarly, the fourth trip is distinguished simply by the concluding argument. ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar.’"
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 …
vedanāya sati … saññāya sati … 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, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya, evaṁ diṭṭhi uppajjati: ‘Na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā 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, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: ‘Na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’"ti.
Paṭhamaṁ.