Saṃyutta Nikāya:
III. Khandhā Vagga:
24: Diṭṭhi Saṃyutta
5. Catuttha Gamanam Vagga

The Constituent Aspects of Individuality

Suttas 71-96

Fourth Repetition

Translated from the Pāḷi
by
Michael M. Olds

 

§

 

[71.1][pts] 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:

Sutta 71

Vāta Suttaṃ

Wind

"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 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."

 

Sutta 72

Etaṃ Mama Suttaṃ

This is Mine

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'This is mine,
I am that,
that is my self'"?

"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:

'This is mine,
I am that,
that is my self.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'This is mine,
I am that,
that is my self.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'This is mine,
I am that,
that is my self.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'This is mine,
I am that,
that is my self.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'This is mine,
I am that,
that is my self.'

■

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:

'This is mine,
I am that,
that is my self.'?"

"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:

'This is mine,
I am that,
that is my self.'?"

"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:

'This is mine,
I am that,
that is my self.'?"

"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:

'This is mine,
I am that,
that is my self.'?"

"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:

'This is mine,
I am that,
that is my self.'?"

"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:

'This is mine,
I am that,
that is my self.'?"

"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."

 

Sutta 73

So Attā Suttaṃ

That Which is My Own Self

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution'?"

"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:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution.'

■

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:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution'?"

"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:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution'?"

"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:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution'?"

"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:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution'?"

"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:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution'?"

"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:

'That which is my own self
that which is my own world,
that, after I have passed away,
will become a thing that is
stable
sure
eternal
not subject to devolution'?"

"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."

 

Sutta 74

If There Were No Being

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming.'

"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:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming.'

■

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:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming'?"

"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:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming'?"

"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:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming'?"

"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:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming'?"

"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:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming'?"

"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:

'If there were no being,
there'd be no me —
by not becoming
there'll be no me-becoming'?"

"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."

 

Sutta 75

N'atthi Suttaṃ

Non-Existence

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'?"

"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:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'

■

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:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'?"

"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:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'?"

"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:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'?"

"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:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'?"

"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:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'?"

"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:

'Giving is non-existent,
sacrifice
is non-existent,
offering
is non-existent,
fruition or result
of intentional deeds,
whether well or badly done,
is non-existent,
this world
is non-existent,
the world beyond
is non-existent,
mothers
are non-existent,
fathers
are non-existent,
spontaneously arising beings
are non-existent,
Shamans or Brahmans
who have got the Highest,
who, having attained the highest,
can explain this world and
the world beyond
from personal experience
of super-powers
are non-existent.

Of the four great components
of animated life,
is this person!

When his time is up
the solids that went into the body
return to earth
the liquids that went into the body
return to water
the heat that went into the body
returns as fire
the motion that made up the body
returns as wind
the forces go into space.

Five persons,
including the dead,
accompany the bier
going as far as the funeral ground.

They sing his praises
as far as his wisdom went.

Dull white
his bones become —
ground up sand.

The funeral offerings
end in ashes.

A doctrine of fools,
false lipflapping,
namely this business of giving,
spoken of by some as profitable.

Fools and
the wise,
at the break-up of the body,
are cut down and vanish,
become not after death.'?"

"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."

 

Sutta 76

Karoto Suttaṃ

Making

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'?"

"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:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'

■

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:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'?"

"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:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'?"

"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:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'?"

"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:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'?"

"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:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'?"

"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:

'To harm,
to have harm;
to break apart,
to have break apart;
to kill,
to have kill;
to grieve,
to make grieve;
to tire,
to make tire;
to agitate,
to have agitate ...
destruction of breathing things,
taking what is not given,
breaking and entering,
plundering,
stealing
making like a thief,
to have "stand and deliver"
going to another's wife,
saying what is not true —
thereby nothing bad is done.

If, indeed, he were to take
a razor-sharp discus and
turn earth's breathing things into
one mass of flesh,
one heap of flesh,
nothing at all bad would result,
nothing bad would come of that.

If on the right bank of Gangha
he went
injuring,
slaughtering,
cutting down,
having cut down,
tormenting,
having torment,
nothing at all bad would result,
nothing bad would come of that.

If on the left side of Gangha
he went
giving,
having give,
sacrificing,
having sacrifice,
nothing at all meritorious would result,
nothing meritorious would come of that.

By giving,
by taming,
by self-control,
by truthfulness,
nothing at all meritorious results,
nothing meritorious comes of that.'?"

"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."

 

Sutta 77

Hetu Suttaṃ

Driving Force

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'There is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'?"

"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 is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'There is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'There is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'There is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'There is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'

■

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 is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'?"

"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 is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'?"

"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 is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'?"

"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 is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'?"

"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 is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'?"

"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 is no
cause,
there is nothing
that results in
the corruption of beings.

Without cause
or its result,
beings become corrupted.

There is no
cause,
there is nothing
that results in
the purity of beings.

Without cause
or its result,
beings become pure.

There is no such thing as power,
there is no such thing as energy,
there is no such thing as a person's strength,
there is no such thing as a person's effort.

All beings,
all breathing things,
all living things,
all life is,
without control,
without power,
without energy.

Altered states
occur through fate.

Born in one of six classes
pleasure and pain are experienced.'?"

"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."

 

Sutta 78

Mahā Diṭṭhi Suttaṃ

The Big Picture

"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.

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.'"?

"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 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."

 

Sutta 79

Sassata Loka Suttaṃ

Eternal is the World

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'Eternal is the World'"?

"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:

'Eternal is the World.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'Eternal is the World.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'Eternal is the World.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'Eternal is the World.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'Eternal is the World.'

■

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:

'Eternal is the World'?"

"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:

'Eternal is the World'?"

"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:

'Eternal is the World'?"

"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:

'Eternal is the World'?"

"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:

'Eternal is the World'?"

"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:

'Eternal is the World'?"

"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."

 

Sutta 80

Asassata Loka Suttaṃ

Not Eteral is the World

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The World is not eternal'"?

"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 World is not eternal.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The World is not eternal.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The World is not eternal.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The World is not eternal.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The World is not eternal.'

■

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 World is not eternal'?"

"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 World is not eternal'?"

"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 World is not eternal'?"

"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 World is not eternal'?"

"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 World is not eternal'?"

"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 World is not eternal'?"

"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."

 

Sutta 81

Antavā Suttaṃ

The World Has Endpoints

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The World has endpoints'"?

"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 World has endpoints.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The World has endpoints.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The World has endpoints.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The World has endpoints.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The World has endpoints.'

■

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 World has endpoints'?"

"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 World has endpoints'?"

"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 World has endpoints'?"

"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 World has endpoints'?"

"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 World has endpoints'?"

"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 World has endpoints'?"

"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."

 

Sutta 82

Anantavā Suttaṃ

Without Endpoints is the World

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The World is without endpoints'"?

"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 World is without endpoints.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The World is without endpoints.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The World is without endpoints.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The World is without endpoints.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The World is without endpoints.'

■

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 World is without endpoints'?"

"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 World is without endpoints'?"

"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 World is without endpoints'?"

"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 World is without endpoints'?"

"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 World is without endpoints'?"

"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 World is without endpoints'?"

"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."

 

Sutta 83

The Self and the Body are One and the Same

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The Self and the Body are One and the Same'"?

"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 Self and the Body are One and the Same.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The Self and the Body are One and the Same.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The Self and the Body are One and the Same.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The Self and the Body are One and the Same.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The Self and the Body are One and the Same.'

■

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 Self and the Body are One and the Same'?"

"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 Self and the Body are One and the Same'?"

"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 Self and the Body are One and the Same'?"

"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 Self and the Body are One and the Same'?"

"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 Self and the Body are One and the Same'?"

"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 Self and the Body are One and the Same'?"

"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."

 

Sutta 84

Aññaṃ Jīvan, Aññaṃ Sarīra Suttaṃ

The Self is One Thing and
the Body is Another

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The self is one thing and the body is another'"?

"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 self is one thing and the body is another.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The self is one thing and the body is another.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The self is one thing and the body is another.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The self is one thing and the body is another.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The self is one thing and the body is another.'

■

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 self is one thing and the body is another'?"

"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 self is one thing and the body is another'?"

"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 self is one thing and the body is another'?"

"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 self is one thing and the body is another'?"

"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 self is one thing and the body is another'?"

"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 self is one thing and the body is another'?"

"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."

 

Sutta 85

Hoti Tathāgata Suttaṃ

The Tathāgata Exists

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The Tathāgata Exists'"?

"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 Exists.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The Tathāgata Exists.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The Tathāgata Exists.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The Tathāgata Exists.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The Tathāgata Exists.'

■

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 Exists'?"

"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 Exists'?"

"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 Exists'?"

"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 Exists'?"

"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 Exists'?"

"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 Exists'?"

"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."

 

Sutta 86

Na Hoti Tathāgata Suttaṃ

The Tathāgata Does Not Exist

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The Tathāgata 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 does not exist.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The Tathāgata does not exist.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The Tathāgata does not exist.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The Tathāgata does not exist.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The Tathāgata 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 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 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 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 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 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 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."

 

Sutta 87

Hoti ca na ca Hoti Tathāgata Suttaṃ

The Tathāgata Exists and
Does Not Exist

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The Tathāgata exists and 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 exists and does not exist.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The Tathāgata exists and does not exist.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The Tathāgata exists and does not exist.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The Tathāgata exists and does not exist.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The Tathāgata exists and 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 exists and 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 exists and 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 exists and 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 exists and 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 exists and 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 exists and 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."

 

Sutta 88

Neva Hoti na na ca Hoti Tathāgata Suttaṃ

The Tathāgata Neither Exists nor
Does Not Exist

"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."

Sutta 89

Rūpī Attā Suttaṃ

The Self Has Intact Form after Death, or
The Self Has Form, or
Of the Nature of Form is the Self

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The self has intact form after death.'"?

"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 self has intact form after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The self has intact form after death.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The self has intact form after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The self has intact form after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The self has intact form after death.'

■

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 self has intact form after death.'?"

"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 self has intact form after death.'?"

"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 self has intact form after death.'?"

"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 self has intact form after death.'?"

"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 self has intact form after death.'?"

"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 self has intact form after death.'?"

"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."

Sutta 90

Arūpī Attā Suttaṃ

The Self is without Form and
is Intact after Death

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The Self is without form and
is intact after death.'"?

"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 Self is without form and
is intact after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The Self is without form and
is intact after death.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The Self is without form and
is intact after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The Self is without form and
is intact after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The Self is without form and
is intact after death.'

■

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 Self is without form and
is intact after death.'?"

"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 Self is without form and
is intact after death.'?"

"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 Self is without form and
is intact after death.'?"

"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 Self is without form and
is intact after death.'?"

"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 Self is without form and
is intact after death.'?"

"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 Self is without form and
is intact after death.'?"

"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."

Sutta 91

Rūpī ca Arūpī Attā Suttaṃ

The Self is Both With and Without Form

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The Self is both with and without form and
is intact after death.'"?

"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 Self is both with and without form and
is intact after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The Self is both with and without form and
is intact after death.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The Self is both with and without form and
is intact after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The Self is both with and without form and
is intact after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The Self is both with and without form and
is intact after death.'

■

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 Self is both with and without form and
is intact after death.'?"

"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 Self is both with and without form and
is intact after death.'?"

"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 Self is both with and without form and
is intact after death.'?"

"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 Self is both with and without form and
is intact after death.'?"

"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 Self is both with and without form and
is intact after death.'?"

"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 Self is both with and without form and
is intact after death.'?"

"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."

Sutta 92

N'eva Rūpī N'ārūpī Attā Suttaṃ

Neither Does the Self Have Form,
nor Does it Not Have Form

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'"?

"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:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'

■

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:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'?"

"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:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'?"

"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:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'?"

"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:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'?"

"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:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'?"

"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:

'Neither does the self have form,
nor does it not have form, and
is intact after death.'?"

"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."

Sutta 93

Ekanta-Sukhī Suttaṃ

Exclusively Pleasurable

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The self is exclusivley pleasurable, and
is intact after death.'"?

"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 self is exclusivley pleasurable, and
is intact after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The self is exclusivley pleasurable, and
is intact after death.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The self is exclusivley pleasurable, and
is intact after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The self is exclusivley pleasurable, and
is intact after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The self is exclusivley pleasurable, and
is intact after death.'

■

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 self is exclusivley pleasurable, and
is intact after death.'?"

"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 self is exclusivley pleasurable, and
is intact after death.'?"

"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 self is exclusivley pleasurable, and
is intact after death.'?"

"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 self is exclusivley pleasurable, and
is intact after death.'?"

"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 self is exclusivley pleasurable, and
is intact after death.'?"

"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 self is exclusivley pleasurable, and
is intact after death.'?"

"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."

Sutta 94

Ekanta-Dukkhī Suttaṃ

Exclusively Painful

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The self is exclusivley painful, and
is intact after death.'"?

"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 self is exclusivley painful, and
is intact after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The self is exclusivley painful, and
is intact after death.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The self is exclusivley painful, and
is intact after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The self is exclusivley painful, and
is intact after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The self is exclusivley painful, and
is intact after death.'

■

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 self is exclusivley painful, and
is intact after death.'?"

"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 self is exclusivley painful, and
is intact after death.'?"

"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 self is exclusivley painful, and
is intact after death.'?"

"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 self is exclusivley painful, and
is intact after death.'?"

"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 self is exclusivley painful, and
is intact after death.'?"

"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 self is exclusivley painful, and
is intact after death.'?"

"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."

Sutta 95

Sukha-Dukkhī Suttaṃ

Pleasurable and Painful

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The self is pleasurable and painful, and
is intact after death.'"?

"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 self is pleasurable and painful, and
is intact after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The self is pleasurable and painful, and
is intact after death.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The self is pleasurable and painful, and
is intact after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The self is pleasurable and painful, and
is intact after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The self is pleasurable and painful, and
is intact after death.'

■

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 self is pleasurable and painful, and
is intact after death.'?"

"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 self is pleasurable and painful, and
is intact after death.'?"

"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 self is pleasurable and painful, and
is intact after death.'?"

"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 self is pleasurable and painful, and
is intact after death.'?"

"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 self is pleasurable and painful, and
is intact after death.'?"

"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 self is pleasurable and painful, and
is intact after death.'?"

"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."

Sutta 96

Adukkha-m-Asukhī Suttaṃ

Without Pain but Without Pleasure

"There being what, beggars,
bound to what
adhering to what
does this view arise:

'The self is without pain but without pleasure, and
is intact after death.'"?

"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 self is without pain but without pleasure, and
is intact after death.'

There being sense-experience, beggars,
bound to sense-experience,
adhering to sense-experience,
even thus does this view arise:

'The self is without pain but without pleasure, and
is intact after deathh.'

There being perception, beggars,
bound to perception,
adhering to perception,
even thus does this view arise:

'The self is without pain but without pleasure, and
is intact after death.'

There being own-making, beggars,
bound to own-making,
adhering to own-making,
even thus does this view arise:

'The self is without pain but without pleasure, and
is intact after death.'

There being consciousness, beggars,
bound to consciousness,
adhering to consciousness,
even thus does this view arise:

'The self is without pain but without pleasure, and
is intact after death.'

■

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 self is without pain but without pleasure, and
is intact after death.'?"

"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 self is without pain but without pleasure, and
is intact after death.'?"

"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 self is without pain but without pleasure, and
is intact after death.'?"

"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 self is without pain but without pleasure, and
is intact after death.'?"

"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 self is without pain but without pleasure, and
is intact after death.'?"

"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 self is without pain but without pleasure, and
is intact after death.'?"

"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 painhas 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."