SN24:72‒96 This Is Mine, Etc, fourth 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)
These suttas repeat the views of The Second Trip, but are modelled on the following paradigm: sn.iii.224
1At Sāvatthī. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:
‘ … ’?"
"Venerable sir, our teachings are rooted in the Blessed One … ."
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as that arises.
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 that arises.
"What do you think, bhikkhus, is form … feeling … perception … volitional formations … consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
[n.267] This argument and the conclusion distinguishes the suttas of this "trip" (gamana) from those of the preceding trips. "Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my selfʹ?"
"No, venerable sir."
"Therefore, bhikkhus, any kind of form whatsoever …
Any kind of feeling whatsoever …
Any kind of perception whatsoever …
Any kind of volitional formations whatsoever …
Any kind of consciousness whatsoever,
whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— all these things should be seen as they really are with correct wisdom thus:
‘This is not mine, this I am not, this is not my self.’
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.
Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"