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Linked Discourses 24.3 – Saṁyutta Nikāya 24.3
1. Stream-Entry – 1. Sotāpattivagga
SN 24.3 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 sati …pe…
perception …
saññāya sati …
saṅkhāra …
saṅkhāresu sati …
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” …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
‘so attā …pe…
avipariṇāmadhammo’”ti?
“No hetaṁ, bhante”.
“Is feeling …
“Vedanā …
perception …
saññā …
saṅkhāra …
saṅkhārā …
consciousness permanent or anicca?”
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.” …
“Aniccaṁ bhante …pe…
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
‘so attā …pe…
avipariṇāmadhammo’”ti?
“No hetaṁ, bhante”.
“That which is seen, heard, thought, known, sought, and explored by the mind: is that permanent or anicca?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.” …
“Aniccaṁ, bhante …pe…
“But by not grasping what’s anicca, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.