Saṃyutta Nikāya
3. Khandha Vagga
24. Diṭṭhi Saṃyutta
2. Purimagamanam (Aṭṭhārasa-Veyyā-Karaṇāni)
The Constituent Aspects of Individuality
Suttas 19-36
Repetition
[Note: As this Chapter is identical to the previous (Suttas 1-18) it has been abridged here by the inclusion of the first and last suttas (19 and 36) in their complete form and Suttas 20-35 are given by title only but are linked to their corresponding sutta in the previous Chapter.]
§
Sutta 19
Vāta Suttaṃ
Wind
Translated from the Pāḷi
by
Michael M. Olds
I HEAR TELL:
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:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'?"
"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:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'
There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'
There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'
There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'
There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'
■
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:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'?"
"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:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'?"
"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:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'?"
"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:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'?"
"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:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'?"
"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:
'There blows no wind,
no rivers flow,
no pregnant woman gives birth,
no moon or sun rises or sets,
they stand,
as stable as a pillar.'?"
"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[1] 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."
§
Without Endpoints is the World,
31. Taṇ Jīvan, Taṇ Sarīra Suttaṃ
The Self and the Body are One and the Same,
32. Aññaṇ Jīvan, Aññaṇ Sarīra Suttaṃ
The Self is One Thing and the Body is Another,
35. Hoti ca na ca Hoti Tathāgata Suttaṃ
The Tathāgata Exists and Does Not Exist,
§
Sutta 18
Neva Hoti na na ca Hoti Tathāgata Suttaṃ
The Tathāgata Neither Exists nor
Does Not Exist
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:
'The Tathāgata neither exists nor does not exist'"?
"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:
'The Tathāgata neither exists nor does not exist.'
There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:
'The Tathāgata neither exists nor does not exist.'
There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:
'The Tathāgata neither exists nor does not exist.'
There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:
'The Tathāgata neither exists nor does not exist.'
There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:
'The Tathāgata neither exists nor does not exist.'
■
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:
'The Tathāgata neither exists nor does not exist'?"
"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:
'The Tathāgata neither exists nor does not exist'?"
"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:
'The Tathāgata neither exists nor does not exist'?"
"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:
'The Tathāgata neither exists nor does not exist'?"
"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:
'The Tathāgata neither exists nor does not exist'?"
"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:
'The Tathāgata neither exists nor does not exist'?"
"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 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] For details see my translation of SN 3.24.1 footnotes. All the suttas of SN.24 should be read (slowly!) together.
