Division Iii –– Khandhaka Book 21 –– Khandha Saṃyutta Section 3 –– The Upper Fifty Chapter 5 –– Diṭṭhi (pañcamo) Vagga
Sutta Pitaka
Saṃyutta Nikāya
Division III –– Khandhaka
Book 21 –– Khandha Saṃyutta
Section 3 –– The Upper Fifty
Chapter 5 –– Diṭṭhi (Pañcamo) Vagga
Namo tassa bhagavato arahato sammā sambuddhassa
Sutta Pitaka
Saṃyutta Nikāya
Division III –– Khandhaka
Book 21 –– Khandha Saṃyutta
Section 3 –– The Upper Fifty
Chapter 5 –– Diṭṭhi (Pañcamo) Vagga
Namo tassa bhagavato arahato sammā sambuddhassa
21. 3. 5. 1.
(149) Ajjhattikaṃ –– Seizing Pleasant And Unpleasant Feelings
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present and grasping what, do pleasant and unpleasant feelings rise to someone?”
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. “When mindful of matter, seizing it, pleasant and unpleasant feelings arise to someone.
6-8. “When mindful of feelings, perceptions, and intentions, seizing them, pleasant and unpleasant feelings arise to someone.
9. “Aware of it and seizing consciousness, pleasant and unpleasant feelings arise to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”’
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, and changing is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing it thus, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 2.
(150) Etaṃ mama –– This is Mine
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, do pleasant and unpleasant feelings arise to someone?”
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. “Mindful of matter, seizing it and continually supported by it, pleasant and unpleasant feelings arise to someone.
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, pleasant and unpleasant feelings arise to someone.
9. “Aware of it, seizing consciousness, and continually supported by it, pleasant and unpleasant feelings arise to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, and changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 3.
(151) Eso atta –– This is Self
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does the view, ‘This is the self, this is the world, after death I will be permanent, stable, and will not change,’ arise to someone?”
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, mindful of matter, seizing it and continually supported by it, this view arises to someone: ‘This is the self, this is the world, I will be permanent, stable, and will not change.’
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view arises to someone: ‘This is the self, this is the world, I will be permanent, stable, and will not change.’
9. “Aware of it, seizing consciousness, and continually supported by it, the view arises to someone, ‘This is the self, this is the world, I will be permanent, stable, and will not change.’
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 4.
(152) No ca me siyā –– To Me There Is Nothing
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does the view, ‘I was not, I am not, I will not be, there will be nothing for me’ arise to someone?”
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, mindful of matter, seizing it, and continually supported by it, this view arises to someone.I was not, I am not, I will not be, there will be nothing for me.’
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view arises to someone.I was not, I am not, I will not be, there will be nothing for me.’
9. “Aware of it, seizing consciousness, and continually supported by it, the view arises to someone.I was not, I am not, I will not be and there will be nothing for me.’
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish’.”
21. 3. 5. 5.
(153) Micchādiṭṭhi –– Wrong View
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does wrong view arise to someone?”
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, mindful of matter seizing it, and continually supported by it, wrong view arises to someone.
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, wrong view arises to someone.
9. “Aware of it, seizing consciousness, and continually supported by it, wrong view arises to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing, are they suitable to be reflected, ‘They arre mine, I am there, and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish’.”
21. 3. 5. 6.
(154) Sakkāyadiṭṭhi –– The Self-View
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does the self view arise to someone?”
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, mindful of matter seizing it, and continually supported by it, self view arises to someone.
6-8. “Mindful of feelings, perceptions, and intentions seizing them and continually supported by them the self view arises to someone.
9. “Aware of it, seizing consciousness and continually supported by it, self view arises to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing, are they suitable to be reflected as ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, it is mine, I am that and it is my self?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 7.
(155) Attānudiṭṭhi –– The View Followed by Self
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does the view followed by self arise to someone?”
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, mindful of matter seizing it, and continually supported by it, the view followed by self arises to someone.
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view followed by self arises to someone.
9. “Aware of it, seizing consciousness, and continually supported by it, the view followed by self arises to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 8.
(156) Abhinivesa I –– Settlement I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, mindfully grasping and settling in what, arise the settlement in a bond?”
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, mindfully grasping and settling in matter is the attached settlement in a bond.
6-8. “Monks, mindfully grasping and settling in feelings, perceptions, and intentions are attached settlements in bonds.
9. “Monks, mindfully grasping and settling in consciousness is attached settlement in a bond.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish’.”
21. 3. 5. 9.
(157) Abhinvesa II –– Settlement II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, mindful grasping and continual support of what is the attached settlement and seizing?”
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, mindful grasping and continual support by matter is the attached settlement and seizing.
6-8. “Monks, mindful grasping and continual support by feelings, perceptions, and intentions is the attached settlement and seizing.
9. “Monks, mindful grasping and continual support by consciousness is the attached settlement and seizing.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, it is mine, I am that and it is my self?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there they are my self?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 10.
(158) Ānandena –– By Venerable Ānanda
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then venerable Ānanda approached the Blessed One worshipped, sat on a side and said:
3. “Good if the Blessed One would teach me in short, so that I could abide secluded and diligent to dispel.”
4. “Ānanda, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That impermanent, unpleasant, changing thing—is it suitable to be considered, ‘it is mine, I am that, and it is my self’?”
“Venerable sir, it is not suitable.”
5-8. “Ānanda, are feelings, perceptions, intentions, and consciousness permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those that are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those impermanent, unpleasant, changing things are they suitable to be considered, ‘They are mine, I am those, and they are my self”?”
“Venerable sir, they are not suitable.”
9. “Therefore Ānanda, whatever matter, feelings, perceptions, intentions, and consciousness in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, are not mine, I am not those and they are not my self.
14. “Ānanda, the learned noble disciple seeing it thus, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest. Without interest he is released and knows, “I am released, the holy life is lived to the end, duties are done, I have nothing more to wish’.”
21. 3. 5. 1.
(149) Ajjhattikaṃ –– Seizing Pleasant And Unpleasant Feelings
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present and grasping what, do pleasant and unpleasant feelings rise to someone?”
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. “When mindful of matter, seizing it, pleasant and unpleasant feelings arise to someone.
6-8. “When mindful of feelings, perceptions, and intentions, seizing them, pleasant and unpleasant feelings arise to someone.
9. “Aware of it and seizing consciousness, pleasant and unpleasant feelings arise to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”’
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, and changing is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing it thus, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 2.
(150) Etaṃ mama –– This is Mine
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, do pleasant and unpleasant feelings arise to someone?”
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. “Mindful of matter, seizing it and continually supported by it, pleasant and unpleasant feelings arise to someone.
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, pleasant and unpleasant feelings arise to someone.
9. “Aware of it, seizing consciousness, and continually supported by it, pleasant and unpleasant feelings arise to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, and changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 3.
(151) Eso atta –– This is Self
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does the view, ‘This is the self, this is the world, after death I will be permanent, stable, and will not change,’ arise to someone?”
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, mindful of matter, seizing it and continually supported by it, this view arises to someone: ‘This is the self, this is the world, I will be permanent, stable, and will not change.’
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view arises to someone: ‘This is the self, this is the world, I will be permanent, stable, and will not change.’
9. “Aware of it, seizing consciousness, and continually supported by it, the view arises to someone, ‘This is the self, this is the world, I will be permanent, stable, and will not change.’
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 4.
(152) No ca me siyā –– To Me There Is Nothing
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does the view, ‘I was not, I am not, I will not be, there will be nothing for me’ arise to someone?”
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, mindful of matter, seizing it, and continually supported by it, this view arises to someone.I was not, I am not, I will not be, there will be nothing for me.’
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view arises to someone.I was not, I am not, I will not be, there will be nothing for me.’
9. “Aware of it, seizing consciousness, and continually supported by it, the view arises to someone.I was not, I am not, I will not be and there will be nothing for me.’
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish’.”
21. 3. 5. 5.
(153) Micchādiṭṭhi –– Wrong View
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does wrong view arise to someone?”
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, mindful of matter seizing it, and continually supported by it, wrong view arises to someone.
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, wrong view arises to someone.
9. “Aware of it, seizing consciousness, and continually supported by it, wrong view arises to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing, are they suitable to be reflected, ‘They arre mine, I am there, and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish’.”
21. 3. 5. 6.
(154) Sakkāyadiṭṭhi –– The Self-View
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does the self view arise to someone?”
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, mindful of matter seizing it, and continually supported by it, self view arises to someone.
6-8. “Mindful of feelings, perceptions, and intentions seizing them and continually supported by them the self view arises to someone.
9. “Aware of it, seizing consciousness and continually supported by it, self view arises to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing, are they suitable to be reflected as ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, it is mine, I am that and it is my self?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 7.
(155) Attānudiṭṭhi –– The View Followed by Self
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, when what is present, grasping what, and continually supported by what, does the view followed by self arise to someone?”
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, mindful of matter seizing it, and continually supported by it, the view followed by self arises to someone.
6-8. “Mindful of feelings, perceptions, and intentions, seizing them and continually supported by them, the view followed by self arises to someone.
9. “Aware of it, seizing consciousness, and continually supported by it, the view followed by self arises to someone.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 8.
(156) Abhinivesa I –– Settlement I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, mindfully grasping and settling in what, arise the settlement in a bond?”
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, mindfully grasping and settling in matter is the attached settlement in a bond.
6-8. “Monks, mindfully grasping and settling in feelings, perceptions, and intentions are attached settlements in bonds.
9. “Monks, mindfully grasping and settling in consciousness is attached settlement in a bond.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there and they are my self’?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant, changing is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish’.”
21. 3. 5. 9.
(157) Abhinvesa II –– Settlement II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. The Blessed One addressed the monks from there:
3. “Monks, mindful grasping and continual support of what is the attached settlement and seizing?”
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, mindful grasping and continual support by matter is the attached settlement and seizing.
6-8. “Monks, mindful grasping and continual support by feelings, perceptions, and intentions is the attached settlement and seizing.
9. “Monks, mindful grasping and continual support by consciousness is the attached settlement and seizing.
10. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, it is mine, I am that and it is my self?”
“That is not so, venerable sir.”
13. “Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those which are impermanent, unpleasant, changing are they suitable to be reflected, ‘They are mine, I am there they are my self?”
“That is not so, venerable sir.”
14. “Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That which is impermanent, unpleasant and a changing thing, is it suitable to be reflected, ‘It is mine, I am that, it is my self’?”
“That is not so, venerable sir.”
15. “Monks, the learned noble disciple, seeing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, and I have nothing more to wish’.”
21. 3. 5. 10.
(158) Ānandena –– By Venerable Ānanda
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then venerable Ānanda approached the Blessed One worshipped, sat on a side and said:
3. “Good if the Blessed One would teach me in short, so that I could abide secluded and diligent to dispel.”
4. “Ānanda, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“That impermanent, unpleasant, changing thing—is it suitable to be considered, ‘it is mine, I am that, and it is my self’?”
“Venerable sir, it is not suitable.”
5-8. “Ānanda, are feelings, perceptions, intentions, and consciousness permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those that are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Those impermanent, unpleasant, changing things are they suitable to be considered, ‘They are mine, I am those, and they are my self”?”
“Venerable sir, they are not suitable.”
9. “Therefore Ānanda, whatever matter, feelings, perceptions, intentions, and consciousness in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near, are not mine, I am not those and they are not my self.
14. “Ānanda, the learned noble disciple seeing it thus, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest. Without interest he is released and knows, “I am released, the holy life is lived to the end, duties are done, I have nothing more to wish’.”
