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

The Book of the Kindred Sayings
3. The Book Called the Khandhā-Vagga
Containing Kindred Sayings on the Elements of Sensory Existence and other Subjects
24. Kindred Sayings on Views
5. Fourth Repetition

Suttas 71-96

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

[Note: As the suttas of this Chapter are identical to the previous Suttas 1-18 and 37-44 it has been abridged here by the inclusion of the first and last suttas (45 and 70) in their complete form and Suttas 46-69 are given by title only but are linked to their corresponding sutta in the previous Chapters.]

[175]

Sutta 71

Vāta Suttaṃ

Winds

[71.1][olds] Thus have I heard:

The Exalted One was once staying near Sāvatthī
at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

"Brethren!"

"Master!" responded those brethren.

The Exalted One said:

"There being what, brethren,
by clinging to what,
by depending upon what
does such a view as this arise:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'?"

"For us, lord, things have the Exalted One as their root
their guide,
their resort.

Well indeed if the meaning of these words
should show itself in the Exalted One."

■

"There being a body, brethren,
by clinging to body,
depending on body,
arises such a view as this:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'.

There being feeling, brethren,
by clinging to feeling,
depending on feeling,
arises such a view as this:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'.

There being perception, brethren,
by clinging to perception,
depending on perception,
arises such a view as this:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'.

There being the activities, brethren,
by clinging to the activities,
depending on the activities,
arises such a view as this:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'.

There being consciousness, brethren,
by clinging to consciousness,
depending on consciousness,
arises such a view as this:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'.

■

As to that, what think ye, brethren?

Is body permanent or impermanent?"

"Impermanent, lord."

"That which is impermanent,
is it weal or woe?"

"Woe, lord."

"Impermanent,
woeful,
by nature changeable, -
without clinging to that
can such a view as this arise:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'?"

"Surely not, lord."

■

"Is feeling permanent or impermanent?"

"Impermanent, lord."

"That which is impermanent,
is it weal or woe?"

"Woe, lord."

"Impermanent,
woeful,
by nature changeable, -
without clinging to that
can such a view as this arise:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'?"

"Surely not, lord."

■

"Is perception permanent or impermanent?"

"Impermanent, lord."

"That which is impermanent,
is it weal or woe?"

"Woe, lord."

"Impermanent,
woeful,
by nature changeable, -
without clinging to that
can such a view as this arise:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'?"

"Surely not, lord."

■

"Are the activities permanent or impermanent?"

"Impermanent, lord."

"That which is impermanent,
is it weal or woe?"

"Woe, lord."

"Impermanent,
woeful,
by nature changeable, -
without clinging to that
can such a view as this arise:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'?"

"Surely not, lord."

■

"Is consciousness permanent or impermanent?"

"Impermanent, lord."

"That which is impermanent,
is it weal or woe?"

"Woe, lord."

"Impermanent,
woeful,
by nature changeable, -
without clinging to that
can such a view as this arise:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'?"

"Surely not, lord."

■

"Now what is seen,
heard,
sensed,
known,
attained,
sought after,
thought out by mind, -
is that permanent or impermanent?"

"Impermanent, lord."

"That which is impermanent,
is it weal or woe?"

"Woe, lord."

"Impermanent,
woeful,
by nature changeable, -
without clinging to that
can such a view as this arise:

'Winds do not blow,
rivers do not flow,
pregnant women do not bring forth,
moon and sun neither rise nor set,
but (all) are stable as a pillar'?"

"Surely not, lord."

"But when in an Ariyan disciple
doubt as to these six points is put away
when for him doubt as to suffering is put away,
doubt as to the arising of suffering,
as to the ceasing of suffering,
as to the way going to the ceasing of suffering is put away, -
then this Ariyan disciple is called

'Stream-winner,
saved from disaster,
assured,
bound for enlightenment.'"

72. Etaṃ Mama Suttaṃ,

This is Mine,

73. So Attā Suttaṃ

That is the Self,

74. No ca Me Siyā Suttaṃ,

It May Not Be Mine,

75. N'atthi Suttaṃ,

There is Not,

76. Karoto Suttaṃ,

PTS: For Him Who Acts,

77. Hetu Suttaṃ,

Condition,

78. Mahā Diṭṭhi Suttaṃ

By the (Great) Heresy,

79. Sassata Loka Suttaṃ,

The World is Eternal,

80. Asassata Loka Suttaṃ,

The World is Not Eternal,

81. Antavā Suttaṃ

Limited (is the World),

82. Anantavā Suttaṃ

Unlimited (is the world),

83. Taṇ Jīvan, Taṇ Sarīra Suttaṃ

What the Life Is, That Is the Body,

84. Aññaṇ Jīvan, Aññaṇ Sarīra Suttaṃ

PTS: The Life is One Thing, the Body is Another,

85. Hoti Tathāgata Suttaṃ

The Tathāgata Exists,

86. Na Hoti Tathāgata Suttaṃ

The Tathāgata Exists Not,

87. Hoti ca na ca Hoti Tathāgata Suttaṃ

The Tathāgata both Exists and Exists Not,

88. N'eva Hoti na na Hoti Tathāgata Suttaṃ

The Tathāgata Neither Exists nor Exists Not,

89. Rūpī Attā Suttaṃ

PTS: The Self has Form,

90. Arūpī Attā Suttaṃ

PTS: The Self is Formless,

91. Rūpī ca Arūpī Attā Suttaṃ

PTS: The Self Both has Form and Is Formless,

92. N'eva Rūpī N'ārūpī Attā Suttaṃ

PTS: The Self Neither has Form Nor Is Formless,

93. Ekanta-sukhī Suttaṃ

PTS: The Self Is Sheer Bliss,

94. Ekanta-dukkhī Suttaṃ

PTS: The Self Is Sheer Suffering,

95. Sukha-dukkhī Suttaṃ

PTS: The Self Is Bliss and Suffering,

Sutta 96

Adukkha-Asukhī Suttaṃ

The Self Is without Bliss or Suffering

[96.1] Thus have I heard:

The Exalted One was once staying near Sāvatthī
at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

"Brethren!"

"Master!" responded those brethren.

The Exalted One said:

"There being what, brethren,
by clinging to what,
by depending upon what
does such a view as this arise:

'The self is without bliss or suffering,
is without sickness,
after death'?"

"For us, lord, things have the Exalted One as their root
their guide,
their resort.

Well indeed if the meaning of these words
should show itself in the Exalted One."

■

"There being a body, brethren,
by clinging to body,
depending on body,
arises such a view as this:

'The self is without bliss or suffering,
is without sickness,
after death.'