Saṃyutta Nikāya
3. Khandha Vagga
24. Diṭṭhi Saṃyutta
1. Sotāpatti Vagga
The Constituent Aspects of Individuality
Sutta 8
Mahā Diṭṭhi Suttaṃ
The Big Picture[1]
Translated from the Pāḷi
by
Michael M. Olds
Once upon a time, The Lucky man,
Sāvatthi-town revisiting,
Jeta Grove,
Anathapiṇḍika's Sporting Grounds.
There then The Lucky Man addressed the beggars, saying:
"Beggars!"
And the beggars responding "Bhante!"
The Lucky Man said this to them:
"There being what, beggars,
bound to what
adhering to what
does this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.[2]
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents,[3] and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,[4]
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'"?
"For us Bhante,
things are best resorted to
rooted in The Lucky Man,
channeled through The Lucky Man.
It would be good, Bhante,
if further explanation of this point
were given by The Lucky Man.
That which is said
by the Lucky Man
will be held in memory
by the beggars."
"Then give ear, beggars,
pay good attention!
I will speak!"
Then, the beggars saying
"Even so, Bhante!"
in response,
the Lucky Man said this to them:
"There being form, beggars,
bound to form,
adhering to form,
even thus does this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'
There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'
There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'
There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'
There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'
■
What do you think, beggars?
Is form permanent or impermanent?"
"Impermanent, Bhante."
"That which is impermanent —
painful or
pleasant?"
"Unpleasant, Bhante."
"That which is impermanent,
painful,
a thing subject to change —
without being bound to that —
can this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'?"
"No indeed, Bhante."
■
"Is sense-experience permanent or impermanent?"
"Impermanent, Bhante."
"That which is impermanent —
painful or
pleasant?"
"Unpleasant, Bhante."
"That which is impermanent,
painful,
a thing subject to change —
without being bound to that —
can this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'?"
"No indeed, Bhante."
■
"Is perception permanent or impermanent?"
"Impermanent, Bhante."
"That which is impermanent —
painful or
pleasant?"
"Unpleasant, Bhante."
"That which is impermanent,
painful,
a thing subject to change —
without being bound to that —
can this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'?"
"No indeed, Bhante."
■
"Is own-making permanent or impermanent?"
"Impermanent, Bhante."
"That which is impermanent —
painful or
pleasant?"
"Unpleasant, Bhante."
"That which is impermanent,
painful,
a thing subject to change —
without being bound to that —
can this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'?"
"No indeed, Bhante."
■
"Is consciousness permanent or impermanent?"
"Impermanent, Bhante."
"That which is impermanent —
painful or
pleasant?"
"Unpleasant, Bhante."
"That which is impermanent,
painful,
a thing subject to change —
without being bound to that —
can this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'?"
"No indeed, Bhante."
■
"That which is seen,
heard,
sensed,
cognized,
attained,
yearned after,
pondered over in mind —
is that permanent
or impermanent?"
"Impermanent, Bhante."
"That which is impermanent —
painful or
pleasant?"
"Unpleasant, Bhante."
"That which is impermanent,
painful,
a thing subject to change —
without being bound to that —
can this view arise:
'These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
What seven?
That which is the solid in body,
that which is the liquid in body,
that which is the heat in body,
that which is the animation of body,
pleasure,
pain,
life.
These seven aspects of body,
are unconstructed,
without a builder,
fruitless,
immovable,
as firm as a pillar.
They are
not shakable,
not perverted,
not made otherwise by interaction.
They are
incapable of becoming otherwise,
influenced by pleasure,
or pain,
or pleasure and pain.
Indeed whoever
with a sharp sword
cuts off someone's head
deprives no one of life.
It is simply that
the sword has entered the space
between the seven aspects of body.
Then there are
one million four-hundred thousand-six-hundred-and-six
principle wombs
for living beings
There are:
five-hundred intents, and
five intents, and
three intents,
one intent, and
one half of an intent
There are:
sixty-two walks-to-walk,
sixty-two different world-cycles,
six types of occupation upon birth,
eight stages a person goes through,
forty livelihoods,
forty wanderers,
forty types of Nagas,
two thousand forces,
three thousand Hells,
thirty-six dusty places,
seven womb-perceptions
seven womb-non-perceptions
seven womb-knot-cuttings
seven divinities
seven men
seven demons
seven lakes
seven riddles, and
seven-hundred riddles,
seven cliffs, and
seven-hundred cliffs,
seven dreams, and
seven-hundred dreams,
eighty-four-hundred-thousand
great world cycles
in which fools and wise men
flowing in this round-and-round
will bring an end to pain.
There exists nothing like:
'By this ethical practice, or
observance, or
austerity, or
celibacy
unripened kamma will ripen, or
ripened kamma,
by constantly keeping in touch with it,
will be brought to an end.'
'There doesn't exist,
doled out pleasure and pain.'
'There is a limit to the round-and-round.'
'There is no decrease or increase.'
'There is no superiority or inferiority.'
It is just like
when one throws down a ball of yarn
it rolls out until it is unraveled.
In the same way
fools and wise men roll on
until their pleasure and pain
is unraveled.'?"
"No indeed, Bhante."
§
"So then, beggars,
when in the student of the aristocrats
doubt as to these six positions has been abandoned,
doubt as to pain[5] has been abandoned,
doubt as to the arising of pain has been abandoned,
doubt as to the ending of pain has been abandoned,
doubt as to the walk-to-walk to the ending of pain has been abandoned —
this is said to be, beggars,
a student of the aristocrats
a stream-winner
one aimed at self-awakening."
[1] "Mahā Diṭṭhi Suttaṃ". Woodward: By the (Great) Heresy; Bhikkhu Bodhi: The Great View. Bhikkhu Bodhi's is a literal translation. They both, and mine are heard wrongly unless heard with the sarcastic ear. But I think sarcasm is a very dangerous thing in the Buddha's teaching. It is nonexistent and too close to a lie. Closer to the actual view would be 'The Colossally Wrong View.'
[2] Woodward notes: "The view of Pakudha Kaccāyana. D. i, 56; Dialog. i, 74. The view following is ascribed to Makkhali of the Cow-pen. D. i, 54; Dialog. i, 72." Those following these views are known as believers in inaction or non-believers of kamma.
[3] See Woodward's footnotes in his translation for the commentarial explanation of some of the terms found here. The first half of this sutta is an interpretation of what is seen at a very high level of trance: the molecular ... no, atomic structure of every existing thing. As for the second half ... well ... er ... um ...
[4] Kalpas. The kalpa is one evolution of the world, one between period, one devolution and a second between period.
[5] For details see my translation of SN 3.24.1 footnotes. All the suttas of SN.24 should be read (slowly!) together.
