Saṁyutta Nikāya 24: Diṭṭhisaṁyutta

Connected Discourses on Views

I. STREAM-ENTRY

1. Winds

1At 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′?”249 This strange view seems to be a poetic statement of the illusory nature of change. The compound esikaṭṭhāyiṭṭhita, “stands as steady as a pillar,” occurs in the statement of the eternalist views at DN I 14-16 and in the doctrine of the seven bodies just below (24:8; III 211,8). A doctrine holding time and change to be illusory (avicalita-nityatva) emerged later in the history of the Ājīvika school and may have been brought into the system from the school of Pakudha Kaccāyana, the propounder of the “doctrine of the seven bodies.” See Basham, History and Doctrines of the Ājīvikas, p. 236. At Mvu III 317 a similar view, stated in nearly identical terms, is cited as an example of the “wicked and wrong beliefs” that were circulating in Magadha before the Buddha arrived on the scene; see Jones 3:306. Spk: This, it is said, was their view: “Although winds blow breaking the branches of trees, etc., these are not (really) winds; they are facsimiles of wind (vātalesā; Spk-pṭ: vātalesā ti vātasadisā). The wind stands as steady as a pillar and a mountain peak. [Spk-pṭ: The phrase ‘as a pillar’ shows its immobility (niccalabhāva); ‘a mountain peak,’ its eternality (sassatisama).] Similarly with water. Though it is said that pregnant women give birth, the fetuses do not (really) emerge; those are facsimiles of fetuses. Though the sun and moon rise and set, they do not (really) do so; those are facsimiles of the sun and moon, which stand as steady as a pillar and a mountain peak.”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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 consciousness, by adhering to consciousness, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’

4“What do you think, bhikkhus, is form permanent or impermanent? … [203] … Is consciousness permanent or impermanent?”

5“Impermanent, venerable sir.”…

6“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”

7“No, venerable sir.”

8“That which is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind: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. In the following suttas of this vagga, this portion has been elided in the abridgement, but it should be understood in all. is that permanent or impermanent?”

9“Impermanent, venerable sir.”

10“Is what is impermanent suffering or happiness?”

11“Suffering, venerable sir.”

12“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”

13“No, venerable sir.”

14“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases,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.”

2. This Is Mine

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘This is mine, this I am, this is my self’?”

2“Venerable sir, our teachings are rooted in the Blessed One….” [204]

3“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘This is mine, this I am, this is my self.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘This is mine, this I am, this is my self.’…

4“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases … he is then called a noble disciple who is a stream-enterer … with enlightenment as his destination.”

3. The Self

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change′?”252 As at 22:81; see n. 134. [205]

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘That which is the self is the world … not subject to change.’ …

4“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases … he is then called a noble disciple who is a stream-enterer … with enlightenment as his destination.”

4. It Might Not Be For Me

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me′?”253 As at 22:81; see n. 135.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, by clinging to form, by adhering to form, [206] such a view as this arises: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘I might not be … it will not be for me.’…

4“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases … he is then called a noble disciple who is a stream-enterer … with enlightenment as his destination.”

5. There Is Not

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:254 This is the full nihilist doctrine (natthikavāda). At DN I 55,15-31, it is called annihilationism (ucchedavāda) and ascribed to Ajita Kesakambalī. For the commentarial explanation, see Bodhi, Discourse on the Fruits of Recluseship, pp. 77-83. ‘There is nothing given, nothing offered, nothing presented in charity; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others. This person consists of the four great elements. [207] When one dies, earth returns to and merges with the earth-body; water returns to and merges with the water-body; fire returns to and merges with the fire-body; air returns to and merges with the air-body; the faculties are transferred to space. [Four] men with the bier as fifth carry away the corpse. The funeral orations last as far as the charnel ground; the bones whiten; burnt offerings end with ashes. Giving is a doctrine of fools. When anyone asserts the doctrine that there is [giving and the like], it is empty, false prattle. Fools and the wise are alike cut off and perish with the breakup of the body; after death they do not exist’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, when there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘There is nothing given … [208] … after death they do not exist.’…

4“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases … he is then called a noble disciple who is a stream-enterer … with enlightenment as his destination.”

6. Acting

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:255 The doctrine of the inefficacy of action (akiriyavāda), at DN I 52,22-53,2 ascribed to Pūraṇa Kassapa. See Fruits of Recluseship, pp. 69-70. ‘When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow or makes others inflict sorrow, when one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one destroys life, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, seduces another’s wife, utters falsehood—no evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be no evil and no outcome of evil. If one where to go along the south bank of the Ganges [209] killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be no evil and no outcome of evil. If one where to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be no merit and no outcome of merit. By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, when there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘When one acts or makes others act … there is no merit and no outcome of merit.’…

4“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases … he is then called a noble disciple who is a stream-enterer … with enlightenment as his destination.” [210]

7. Cause

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:256 The doctrine of noncausality (ahetukavāda) is ascribed to Makkhali Gosāla at DN I 53,25-33, but at 22:60 a portion of it is attributed to Pūraṇa Kassapa; see above n. 92. For the commentary, see Fruits of Recluseship, pp. 70-72. Strict determinism (niyativāda) is known to have been the main plank of Makkhali’s Ājīvika philosophy, discussed in detail by Basham, History and Doctrines of the Ājīvikas, pp. 224-39. The sentence in brackets is brought in from DN I 53,28-29, but is not in the SN text or in the version at MN I 516,33-517,3. ‘There is no cause or condition for the defilement of beings; beings are defiled without cause or condition. There is no cause or condition for the purification of beings; beings are purified without cause or condition. [There is no action by self, no action by others, no manly action.] There is no power, no energy, no manly strength, no manly exertion. All beings, all living beings, all creatures, all souls are without mastery, power, and energy; moulded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes?”257 The six classes (chaḷabhijātiyo)—the black, the blue, the red, the yellow, the white, and the ultimate white—represent stages along the Ājīvika road to perfection; see Fruits of Recluseship, pp. 73-75. At AN III 383,18-84,7 this scheme is ascribed to Pūraṇa Kassapa, which again shows the connection between the two systems (a point noted by Basham, pp. 23-24).

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, when there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘There is no cause or condition for the defilement of beings … they experience pleasure and pain in the six classes.’…

4“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases … [211] … he is then called a noble disciple who is a stream-enterer … with enlightenment as his destination.”

8. The Great View

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:258 At DN I 56,21-34 this doctrine of the seven bodies (sattakāyavāda ) is ascribed to Pakudha Kaccāyana. ‘There are these seven bodies that are unmade, not brought forth, uncreated, without a creator, barren, steady as mountain peaks, steady as pillars. They do not move or change or obstruct each other. None is able to cause pleasure or pain or pleasure-and-pain to others. What are the seven? They are: the earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as the seventh. These seven bodies are unmade…. [Herein, there is no killer, no slaughterer, no hearer, no speaker, no knower, no intimater.]259 I have imported the sentence in brackets from the DN and MN versions of this view; it seems to have been lost in the SN transmission. Even one who cuts off another’s head with a sharp sword does not deprive anyone of life; the sword merely passes through the space between the seven bodies. There are fourteen hundred thousand principal modes of generation,260 In the DN version, this fantastic cosmology is connected to the doctrine of noncausality and subsumed under the teaching of Makkhali Gosāla, where the whole system is called the doctrine of purity by wandering on (saṁsārasuddhi ). At MN I 517,31-518,15 however, as here, the cosmology is attached to the doctrine of the seven bodies. This dual ascription suggests that the cosmological scheme may have been shared by both systems, and in fact the schools of Makkhali and Pakudha later coalesced to form the southern branch of the Ājīvika school. Basham discusses the different ascriptions at pp. 18-23, but treats the cosmology as an integral feature of Makkhali’s system at pp. 240-54. The passage contains a number of anomalous grammatical forms, such as nominatives both singular and plural terminating in -e, which are probably vestiges of ancient Māgadhī. Variant readings are common. I have generally translated the passage with the aid of Spk, but we must bear in mind that the commentaries are explaining the obscure terms at double remove: first, from the outside perspective of the Buddhist community (which may already have been acquainted with a distorted version of the doctrine), and then from the additional distance of the centuries that separated the commentators from the period when the views were current. Often the commentary is obviously engaging in conjecture, and sometimes is clearly wrong. For a translation of the full commentary, see Fruits of Recluseship, pp. 72-77, and for a critical assessment, see Basham’s discussion of the passage at pp. 240-54.
and six thousand, and six hundred; there are five hundred kinds of kamma, and five kinds of kamma, and three kinds of kamma, and full kamma, and half-kamma; there are sixty-two pathways, sixty-two sub-aeons, six classes, eight stages in the life of man, forty-nine hundred kinds of Ājīvakas,261 Here I part with Spk, which glosses ājīvaka with ājīvavutti, “means of livelihood.” forty-nine hundred kinds of wanderers, forty-nine hundred abodes of nāgas, twenty hundred faculties, thirty hundred hells, thirty-six realms of dust, seven spheres of percipient beings, seven spheres of nonpercipient beings, seven spheres of knotless ones, seven [212] kinds of devas, seven kinds of human beings, seven kinds of demons, seven great lakes, seven kinds of knots, seven hundred [other] kinds of knots, seven precipices, seven hundred [other] precipices, seven kinds of dreams, seven hundred [other] kinds of dreams, eighty-four hundred thousand great aeons through which the foolish and the wise roam and wander, after which they will alike make an end to suffering. There is none of this: “By this virtue or vow or austerity or holy life I will make unripened kamma ripen or eradicate ripened kamma by repeatedly experiencing it”—not so! Pleasure and pain are meted out; saṁsāra’s limits are fixed; there is no shortening it or extending it, no advancing forward or falling back. Just as, when a ball of string is thrown, it runs away unwinding, so too the foolish and the wise, by unwinding, flee from pleasure and pain′?”262 Bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṁ paleti. Spk: Starting from a mountain top or a tree top, a ball of thread goes along unwinding for the length of the thread; then, when the thread is finished, it stops right there and goes no farther. Just so, fools and the wise flee from pleasure and pain, “unwinding” by way of time. They do not exceed the aforesaid time. The versions at DN I 54,20-21 and MN I 518,13-15 read: bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhass’ antaṁ karissanti; “the foolish and the wise, having roamed and wandered on, will make an end of suffering.” Note in both versions the nominative plurals terminating in -e.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, when there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘There are these seven bodies that are unmade … the foolish and the wise, by unwinding, flee from pleasure and pain.’… [213]

4“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases … he is then called a noble disciple who is a stream-enterer … with enlightenment as his destination.”

9. The World Is Eternal

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The world is eternal′?”263 The next ten suttas are each devoted to one of the ten “undeclared points,” also dealt with from still different angles in SN 33 and SN 44.

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, when there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘The world is eternal.’… [214]

4“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases … he is then called a noble disciple who is a stream-enterer … with enlightenment as his destination.”

10. The World Is Not Eternal

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The world is not eternal’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When, bhikkhus, a noble disciple … with enlightenment as his destination.”

11. The World is Finite

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The world is finite’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When, bhikkhus, a noble disciple … with enlightenment as his destination.” [215]

12. The World Is Infinite

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The world is infinite’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When, bhikkhus, a noble disciple … with enlightenment as his destination.”

13. Soul and Body Are the Same

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The soul and the body are the same’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When, bhikkhus, a noble disciple … with enlightenment as his destination.”

14. Soul and Body Are Different

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The soul is one thing, the body another’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When, bhikkhus, a noble disciple … with enlightenment as his destination.”

15. The Tathāgata Exists

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The Tathāgata exists after death’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When, bhikkhus, a noble disciple … with enlightenment as his destination.”

16. The Tathāgata Does Not Exist

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’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When, bhikkhus, a noble disciple … with enlightenment as his destination.”

17. The Tathāgata Both Exists and Does Not Exist

1At Sāvatthī. “Bhikkhus, when what exists, [216] by clinging to what, by adhering to what, does such a view as this arise: ‘The Tathāgata both exists and does not exist after death’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When, bhikkhus, a noble disciple … with enlightenment as his destination.”

18. The Tathāgata Neither Exists Nor Does Not Exist

1At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The Tathāgata neither exists nor does not exist after death’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘The Tathāgata neither exists nor does not exist after death.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘The Tathāgata neither exists nor does not exist after death.’

4“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”

5“Impermanent, venerable sir.”…

6“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”

7“No, venerable sir.”

8“That which is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind: is that permanent or impermanent?”

9“Impermanent, venerable sir.”

10“Is what is impermanent suffering or happiness?”

11“Suffering, venerable sir.”

12“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”

13“No, venerable sir.”

14“When, bhikkhus, a noble disciple has abandoned perplexity in these six cases, 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.” [217]

II. THE SECOND TRIP264 I translate the titles of the next 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 saṁyutta 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 saṁyutta in Be and Se.

19. Winds

1At 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’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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 consciousness, by adhering to consciousness, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’

4“What do you think, bhikkhus, is form … [218] … consciousness permanent or impermanent?”

5“Impermanent, venerable sir.”…

6“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”

7“No, venerable sir.”

8“Thus, bhikkhus, when there is suffering, it is by clinging to suffering, by adhering to suffering,265 This is said because the five aggregates are dukkha. that such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’”

20-36. This Is Mine, Etc.

(These suttas repeat the views of 24:2-18, but modelled on the above paradigm.)

37. A Self Consisting of Form

1At Sāvatthī. “Bhikkhus, when what is present … [219] … does such a view as this arise: ‘The self consists of form and is unimpaired after death’?”…266 The next eight views are varieties of eternalism with regard to the after-death condition of the self. They are also mentioned at DN I 31,6-15. For a translation of the commentary, see Bodhi, All-Embacing Net of Views, pp. 176-82. Spk: The view of a self consisting of form arises from taking the object alone [Spk-pṭ: the kasiṇa] as self; a formless self, from taking the jhāna as self; the syncretic view, from taking both object and jhāna as self; the double negation, from mere reasoning (takkamattena). The view of the self as exclusively happy arises in the meditator, the rationalist, and those who remember past births. The same for those who view the self as exclusively miserable, etc.

38. A Formless Self

1At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is formless and is unimpaired after death’?”…

39. A Self Both Consisting of Form and Formless

1At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self both consists of form and is formless, and is unimpaired after death’?”…

40. A Self Neither Consisting of Form nor Formless

1At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self neither consists of form nor is formless, and is unimpaired after death’?”…

41. Exclusively Happy

1At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is exclusively happy and is unimpaired after death’?”… [220]

42. Exclusively Miserable

1At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is exclusively miserable and is unimpaired after death’?”…

43. Both Happy and Miserable

1At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is both happy and miserable and is unimpaired after death’?”…

44. Neither Happy nor Miserable

1At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is neither happy nor miserable and is unimpaired after death’?”…

III. THE THIRD TRIP

45. Winds

1[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’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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 consciousness, by adhering to consciousness, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’

4“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”

5“Impermanent, venerable sir.”…

6“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”

7“No, venerable sir.”

8“Thus, bhikkhus, whatever is impermanent is suffering. When that is present, it is by clinging to that, that such a view as this arises: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 … but stand as steady as a pillar.’”

46-70. This Is Mine, Etc.

1(These suttas repeat the views of The Second Trip, but are modelled on the above paradigm.) [222]

IV. THE FOURTH TRIP

71. Winds

1At 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 [223] flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“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 consciousness, by adhering to consciousness, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’

4“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.” - “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.”

5“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 consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

6“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.’”

72-96. This Is Mine, Etc.

1(These suttas repeat the views of The Second Trip, but are modelled on the above paradigm.) [224]

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