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Linked Discourses 24.19 – Saṁyutta Nikāya 24.19
2. The Second Round – 2. Dutiyagamanavagga
SN 24.19 Winds – Vātasutta
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:
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”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:
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti.
When feeling …
Vedanāya sati …pe…
perception …
saññāya sati …pe…
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:
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’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… vipariṇāmadhammaṁ,
“But by not grasping what’s anicca, suffering, and perishable, would the view arise:
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya—
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati:
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti.
Is feeling …
“Vedanā …
perception …
saññā …
saṅkhāra …
saṅkhārā …
consciousness permanent or anicca?”
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.” …
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,
“But by not grasping what’s anicca, suffering, and perishable, would such a view arise?”
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya
‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjeyya:
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti.