Sutta Pitaka
Saṃyutta Nikāya
Division III –– Khandhaka
Book 23 –– Diṭṭhi Saṃyutta
Chapter 3 –– Gamana (Tatiyo) Vagga

Namo tassa bhagavato arahato sammā sambudhassa

 

23. 3. 1.

(45) Vāta –– The Wind

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. The Blessed One addressed the monks from there:

3. “Monks, conscious of what, grasping and settling in what, arise the view, ‘Winds do not blow, rivers do not flow, mothers do not give birth, the moon and sun do not rise and set; like a pillar everything stands still’?”

4. “Venerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.”

“Then monks, listen carefully, I will tell you.

5. “Monks, conscious of matter, grasping and settling in it, arise the view, ‘Winds do not blow, rivers do not flow, mothers do not give birth, the moon and sun do not rise and set, like a pillar everything stands still.’

6-9. “Monks, conscious of feelings, perceptions, intentions, and consciousness, grasping and settling in them arise the view, ‘Winds do not blow, rivers do not flow, mothers do not give birth, the moon and sun do not rise and set, like a pillar everything stands still’.

10-14. Monks, are matter, feelings, perceptions, intentions, and consciousness permanent or impermanent?”

“Venerable sir, they are impermanent.”

15. “Monks, so then, without seizing these changing things, would the view arise, ‘winds do not blow, rivers do not flow, mothers do not give birth, the moon and sun do not rise and set, like a pillar everything stands still. ?”

“Venerable sir, that is not so.”

16. “Therefore monks, whatever is impermanent that is unpleasant, when conscious of unpleasantness and seizing it arises the view, ‘Winds do not blow, rivers do not flow, mothers do not give birth, the moon and sun do not rise and set, like a pillar everything stands still’.”

 

23. 3. 2.

(46) Etaṃ mama ––

 

23. 3. 3.

(47) So attā ––

 

23. 3. 4.

(48) Noca me siyā ––

 

23. 3. 5.

(49) Natthi dinna ––

 

23. 3. 6.

(50) Karato ––

 

23. 3. 7.

(51) Natthi hetu ––

 

23. 3. 8.

(52) Mahādiṭṭhi ––

 

23. 3. 9.

(53) Sassataloka ––

 

23. 3. 10.

(54) Asassataloka ––

 

23. 3. 11.

(55) Antavāloka ––

 

23. 3. 12.

(56) Anantavāloka ––

 

23. 3. 13.

(57) Taṃ jivaṃ taṃ sarira ––

 

23. 3. 14.

(58) Aññaṃ jīvaṃ aññaṃ sarīra ––

 

23. 3. 15.

(59) Hoti tathāgata ––

 

23. 3. 16.

(60) Na hoti tathāgata ––

 

23. 3. 17.

(61) Hoti ca na ca hoti tathāgata ––

 

23. 3. 18.

(62) Neva hoti na nahoti ––

 

23. 3. 19.

(63) Rūpī attā ––

 

23. 3. 20.

(64) Arūpī attā ––

 

23. 3. 21.

(65) Rūpīva arūpīva attā ––

 

23. 3. 22.

(66) Neva rūpī nārūpī attā ––

 

23. 3. 23.

(67) Ekantasukhī attā ––

 

23. 3. 24.

(68) Ekantadukkhī attā ––

 

23. 3. 25.

(69) Sukhadukkhī attā ––

It should be elaborated in above manner.

 

23. 3. 26.

(70) Adukkhamasukhī attā ––

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. The Blessed One addressed the monks from there:

3. “Monks, conscious of what, grasping and settling in what, arise the view, ‘the self is healthy, neither unpleasant nor pleasant after death’?”

4. “Venerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.”

“Then monks, listen carefully, I will tell you.

5. “Monks, conscious of matter, grasping and settling in matter, arises the view, ‘the self is healthy, neither unpleasant nor pleasant after death.’

6-9. “Monks, conscious of feelings, perceptions, intentions, and consciousness, grasping and settling in them arises the view, ‘the self is healthy, neither unpleasant nor pleasant after death’

10. Monks, is matter, permanent or impermanent?”

“Venerable sir, it is impermanent.”

11-14. Monks, are feelings, perceptions, intentions, and consciousness permanent or impermanent?”

“Venerable sir, they are impermanent.”

“Those which are impermanent, are they unpleasant or pleasant?”

“Venerable sir, they are unpleasant.”

15. “Monks, so then, without seizing these changing things, would the view arise, ‘the self is healthy, neither unpleasant nor pleasant after death’?”

“Venerable sir, that is not so.”

16. “Thus monks, the impermanent is unpleasant and conscious of unpleasantness, holding and settling in it arises the view, ‘the self is healthy, neither unpleasant nor pleasant after death.’”

 

The third repeat.

Sixty expositions should be known in detail.