“What do you think, bhikkhus, is form … [218] … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“Thus, bhikkhus, when there is suffering, it is by clinging to suffering, by adhering to suffering,265 that such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’”
20 (2)-36 (18) This Is Mine, Etc.
(These suttas repeat the views of 24:2-18, but modelled on the above paradigm.)
37 (19) A Self Consisting of Form
At Sāvatthī. “Bhikkhus, when what is present … [219] … does such a view as this arise: ‘The self consists of form and is unimpaired after death’?”…266
38 (20) A Formless Self
At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is formless and is unimpaired after death’?”…
39 (21) A Self Both Consisting of Form and Formless
At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self both consists of form and is formless, and is unimpaired after death’?”…
40 (22) A Self Neither Consisting of Form nor Formless
At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self neither consists of form nor is formless, and is unimpaired after death’?”…
41 (23) Exclusively Happy
At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is exclusively happy and is unimpaired after death’?”… [220]
42 (24) Exclusively Miserable
At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is exclusively miserable and is unimpaired after death’?”…
43 (25) Both Happy and Miserable
At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is both happy and miserable and is unimpaired after death’?”…
44 (26) Neither Happy nor Miserable
At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is neither happy nor miserable and is unimpaired after death’?”…
III. THE THIRD TRIP
45 (1) Winds
[221] At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar’?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“Thus, bhikkhus, whatever is impermanent is suffering. When that is present, it is by clinging to that, that such a view as this arises:267 ‘The winds do not blow … but stand as steady as a pillar.’”
46 (2)-70 (26) This Is Mine, Etc.
(These suttas repeat the views of The Second Trip, but are modelled on the above paradigm.) [222]
IV. THE FOURTH TRIP
71 (1) Winds
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The winds do not blow, the rivers do not [223] flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar’?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’
“What do you think, bhikkhus, is form … feeling … perception … volitional formations … consciousness permanent or impermanent?” - “Impermanent, venerable sir.”- “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my selfʹ?” - “No, venerable sir.”
“Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
72 (2)-96 (26) This Is Mine, Etc.
(These suttas repeat the views of The Second Trip, but are modelled on the above paradigm.) [224]
[225]
Chapter IV
25 Okkantisaṃyutta Connected Discourses on Entering
1 The Eye
At Sāvatthī. “Bhikkhus, the eye is impermanent, changing, becoming otherwise. The ear … The nose … The tongue … The body … The mind is impermanent, changing, becoming otherwise. One who places faith in these teachings and resolves on them thus is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry.268
“One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dhamma-follower,269 one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry.
“One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”270
2 Forms
At Sāvatthī. “Bhikkhus, forms are impermanent, changing, becoming otherwise. Sounds … Odours … Tastes … Tactile objects … Mental phenomena are impermanent, changing, becoming otherwise. [226] One who places faith in these teachings and resolves on them thus is called a faith-follower, one who has entered the fixed course of rightness…; he is incapable of passing away without having realized the fruit of stream-entry.
“One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dhamma-follower, one who has entered the fixed course o
f rightness…; he is incapable of passing away without having realized the fruit of stream-entry.
“One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”
3 Consciousness
At Sāvatthī. “Bhikkhus, eye-consciousness is impermanent, changing, becoming otherwise. Ear-consciousness … Nose-consciousness … Tongue-consciousness … Body-consciousness … Mind-consciousness is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
4 Contact
At Sāvatthī. “Bhikkhus, eye-contact is impermanent, changing, becoming otherwise. Ear-contact … Nose-contact … Tongue-contact … Body-contact … Mind-contact is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
5 Feeling
At Sāvatthī. “Bhikkhus, feeling born of eye-contact is impermanent, changing, becoming otherwise. Feeling born of ear-contact … Feeling born of nose-contact … Feeling born of tongue-contact … Feeling born of body-contact … Feeling born of mind-contact is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.” [227]
6 Perception
At Sāvatthī. “Bhikkhus, perception of forms is impermanent, changing, becoming otherwise. Perception of sounds … Perception of odours … Perception of tastes … Perception of tactile objects … Perception of mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
7 Volition
At Sāvatthī. “Bhikkhus, volition regarding forms is impermanent, changing, becoming otherwise. Volition regarding sounds … Volition regarding odours … Volition regarding tastes … Volition regarding tactile objects … Volition regarding mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
8 Craving
At Sāvatthī. “Bhikkhus, craving for forms is impermanent, changing, becoming otherwise. Craving for sounds … Craving for odours … Craving for tastes … Craving for tactile objects … Craving for mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
9 Elements
At Sāvatthī. “Bhikkhus, the earth element is impermanent, changing, becoming otherwise. The water element … The heat element … The air element … The space element … The consciousness element is impermanent, changing, becoming otherwise. 271 One who … with enlightenment as his destination.”
10 Aggregates
At Sāvatthī. “Bhikkhus, form is impermanent, changing, becoming otherwise. Feeling … Perception … Volitional formations … Consciousness is impermanent, changing, becoming otherwise. One who places faith in these teachings and resolves on them thus is called a faith-follower, one who has entered the fixed course of rightness, [228] entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry.
“One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dhamma-follower, one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry.
“One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”
Chapter V
26 Uppādasaṃyutta Connected Discourses on Arising
1 The Eye
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of the eye is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.272 The arising, continuation, production, and manifestation of the ear … of the nose … of the tongue … of the body … of the mind [229] is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of the eye … the mind is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
2 Forms
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of forms … of sounds … of odours … of tastes … of tactile objects … of mental phenomena is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of forms … of mental phenomena is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
3 Consciousness
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of eye-consciousness … of mind-consciousness is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of eye-consciousness … of mind-consciousness is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.” [230]
4 Contact
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of eye-contact … of mind-contact is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of eye-contact … of mind-contact is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
5 Feeling
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of feeling born of eye-contact … of feeling born of mind-contact is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of feeling born of eye-contact … of feeling born of mind-contact is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
6 Perception
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of perception of forms … of perception of mental phenomena is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of perception of forms … of perception of mental phenomena is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
7 Volition
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of volition regarding forms … of volition regarding mental phenomena is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of volition regarding forms … of volition regarding mental phenomena is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
8 Craving
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of craving for forms … of craving for mental phenomena is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. [231]
“The cessation, subsiding, and passing away of craving for forms … of craving for mental phenomena is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
9 Elements
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of the earth element … of the water element … of the heat element … of the air element … of the space element … of the consciousness element is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
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The Connected Discourses of the Buddha Page 110
