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Linked Discourses 22.152 – Saṁyutta Nikāya 22.152
15. Views – 15. Diṭṭhivagga
SN 22.152 This Is My Self – Soattāsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Bhikkhū, when what exists, because of grasping what and insisting on what, does the view arise:
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati:
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“Our teachings are rooted in the Buddha. …”
Bhagavaṁmūlakā no, bhante, dhammā …pe….
“When form exists, because of grasping form and insisting on form, the view arises:
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
When feeling …
Vedanāya …pe…
perception …
saññāya …
saṅkhāra …
saṅkhāresu …pe…
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati:
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
What do you think, bhikkhū?
Taṁ kiṁ maññatha, bhikkhave,
Is form permanent or anicca?”
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s anicca, suffering, and perishable, would the view arise:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling …
“Vedanā …
perception …
saññā …
saṅkhāra …
saṅkhārā …
consciousness permanent or anicca?”
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s anicca, suffering, and perishable, would the view arise:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this …
“Evaṁ passaṁ …pe…
They understand: ‘… there is no return to any state of existence.’”
nāparaṁ itthattāyāti pajānātī”ti.