Sutta Pitaka
Saṃyutta Nikāya
Division III - Khandhaka
Book 23 - Diṭṭhi Saṃyutta
Chapter 2 - Gamana (Dutiyo) Vagga

Namo tassa bhagavato arahato sammā sambudhassa

 

23. 2. 1.

(19) Vata - Obervances

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta's grove in Sāvatthi.

2. The Blessed One addressed the monks from there:

3. “Monks, conscious of what, grasping and settling in what, arise the view, `Winds do not blow, rivers do not flow, mothers do not give birth, the moon and sun do not rise and set, like a pillar everything stands still'?”

4. “Venerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.”

“Then monks, listen carefully, I will tell you.

5. “Monks, conscious of matter, grasping and settling in it, arise the view, `Winds do not blow, ... stands still'.

6-9. “Monks, conscious of feelings, perceptions, intentions, and consciousness, grasping and settling in them arise the view, `Winds do not blow, ... stands still'.

10-14. Monks, are matter, feelings, perceptions, intentions, and consciousness permanent or impermanent?”

“Venerable sir, they are impermanent.”

15. “Monks, so then, without seizing these changing things, would the view arise, `Winds do not blow, ... stands still' ?”

“Venerable sir, that is not so.”

16. “Thus monks, conscious of unpleasantness, holding and settling in it arises the view, `Winds do not blow, rivers do not flow, mothers do not give birth, the moon and sun do not rise and set, like a pillar everything stands still'.”

 

 

23. 2. 20-35 (2-17)

Purimagamanāhi aṭṭharasaveyyākaranāni vittārāniti

 

 

23. 2. 36

36 (18) Neva hoti na na hoti - The Thus Gone Neither Is Nor Is Not

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta's grove in Sāvatthi.

2. The Blessed One addressed the monks from there:

3. “Monks, conscious of what, grasping and settling in what, arise the view, `The Thus Gone One neither is nor is not after death'?”

4. “Venerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.”

“Then monks, listen carefully, I will tell you.

5. “Monks, conscious of matter, grasping and settling in matter, arise the view, `the Thus Gone One neither is nor is not after death'.

6-9. “Monks, conscious of feelings, perceptions, intentions, and consciousness, grasping and settling in them arise the view, `the Thus Gone One neither is nor is not after death'.

 

2. DUTIYAGAMANA - or Dutiyavāro

 

23. 2. 37

37. 19 Rūpi Attā - Material Self

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta's grove in Sāvatthi.

2. The Blessed One addressed the monks from there:

3. “Monks, conscious of what, grasping and settling in what, arise the view, `The material self is healthy after death'?”

4. “Venerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.”

“Then monks, listen carefully, I will tell you.

5. “Monks, conscious of matter, grasping and settling in matter, arises the view, `The material self is healthy after death'.

6-9. “Monks, conscious of feelings, perceptions, intentions, and consciousness, grasping and settling in them arises the view, `The material self is healthy after death.'

10. Monks, is matter, permanent or impermanent?”

“Venerable sir, it is impermanent.”

11-14. Monks, are feelings, perceptions, intentions, and consciousness permanent or impermanent?”

“Venerable sir, they are impermanent.”

“Those which are impermanent, are they unpleasant or pleasant?”

“Venerable sir, they are unpleasant.”

15. “Monks, so then, without seizing these changing things, would the view arise, `the material self is healthy after death'?”

“Venerable sir, that is not so.”

16. “Thus monks, conscious of unpleasantness, holding and settling in it arises the view, `winds do not blow, rivers do not flow, mothers do not give birth, the moon and sun do not rise and set, like a pillar everything stand still.”

 

 

23. 2. 38

38-(20) Arūpi attā - Immaterial Self

1-3. Sāvatthi repeat. Monks, conscious of what, grasping and settling in what, arise the view, `the immaterial self is healthy after death'?” ... re ...

 

 

23. 2. 39

39 (21) Rūpi ca Arūpi ca - Material and Immaterial

3. “The material and immaterial self is healthy after death. ... re ...

 

 

23. 2. 40

40 (22) . Neva rūpi nārūpi - Neither material nor immaterial.

3. “The neither material nor immaterial self is healthy after death. ... re ...

 

 

23. 2. 41

41 {23} Ekantasuki - Absolutely Pleasant

3. “The self will be absolutely pleasant after death. ... re ...

 

 

23. 2. 42

4 {24} Ekantadukkhī - Absolutely Unpleasant

3. “The self will be absolutely unpleasant after death. ... re ...

 

 

23. 2. 43

43 {25} Sukadukkhi - Pleasant and Unpleasant

3. “The self will be pleasant and unpleasant after death. ... re ...

 

 

23. 2. 44

44 {26 Adhukkamasukhī - Neither Unpleasant nor Pleasant

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta's grove in Sāvatthi.

2. The Blessed One addressed the monks from there:

3. “Monks, conscious of what, grasping and settling in what, arise the view, `the self is healthy, neither unpleasant nor pleasant after death'?”

4. “Venerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.”

“Then monks, listen carefully, I will tell you.

5. “Monks, conscious of matter, grasping and settling in matter, arises the view, `the self is healthy, neither unpleasant nor pleasant after death.'

6-9. “Monks, conscious of feelings, perceptions, intentions, and consciousness, grasping and settling in them arises the view, `the self is healthy, neither unpleasant nor pleasant after death'

10. Monks, is matter, permanent or impermanent?”

“Venerable sir, it is impermanent.”

11-14. Monks, are feelings, perceptions, intentions, and consciousness permanent or impermanent?”

“Venerable sir, they are impermanent.”

“Those which are impermanent, are they unpleasant or pleasant?”

“Venerable sir, they are unpleasant.”

15. “Monks, so then, without seizing these changing things, would the view arise, `the self is healthy, neither unpleasant nor pleasant after death'?”

“Venerable sir, that is not so.”

16. “Thus monks, conscious of unpleasantness, holding and settling in it arises the view, `the self is healthy, neither unpleasant nor pleasant after death'.”