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Saį¹yutta NikÄya 24.1 Linked Discourses 24.1
1. SotÄpattivagga 1. Stream-Entry
VÄtasutta Winds
Ekaį¹ samayaį¹ bhagavÄ sÄvatthiyaį¹ viharati jetavane. At one time the Buddha was staying near SÄvatthÄ« in Jetaās Grove.
BhagavÄ etadavoca: The Buddha said this:
ākismiį¹ nu kho, bhikkhave, sati, kiį¹ upÄdÄya, kiį¹ abhinivissa evaį¹ diį¹į¹hi uppajjati: āMendicants, when what exists, because of grasping what and insisting on what, does the view arise:
āna vÄtÄ vÄyanti, na najjo sandanti, na gabbhiniyo vijÄyanti, na candimasÅ«riyÄ udenti vÄ apenti vÄ esikaį¹į¹hÄyiį¹į¹hitÄāāti? āWinds donāt blow; rivers donāt flow; pregnant women donāt give birth; the moon and stars neither rise nor set, but stand firm like a pillarā?ā This doctrine of the illusory nature of change is found in Pali only in this chapter, and I have not been able to trace it elsewhere. We might call it the niccavÄda, the ādoctrine of permanenceā. Nonetheless, the expression āstanding firm like a pillarā is associated with eternalism generally (DN 1:1.33.11), and here links up with the seven uncreated substances (SN 24.8:1.3, MN 76:16.2, DN 2:26.2). This is attributed to Pakudha KaccÄyana, who is associated with the Äjivakas. Probably this is an expression of the Äjivaka belief that reality is fixed and change an illusion (Basham, History and Doctrines of the ÄjÄ«vikas, p. 236).
āBhagavaį¹mÅ«lakÄ no, bhante, dhammÄ bhagavaį¹nettikÄ bhagavaį¹paį¹isaraį¹Ä. SÄdhu vata, bhante, bhagavantaƱƱeva paį¹ibhÄtu etassa bhÄsitassa attho. Bhagavato sutvÄ bhikkhÅ« dhÄressantÄ«āti. āOur teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.ā
āTena hi, bhikkhave, suį¹Ätha, sÄdhukaį¹ manasi karotha, bhÄsissÄmÄ«āti. āWell then, mendicants, listen and apply your mind well, I will speak.ā
āEvaį¹, bhanteāti kho te bhikkhÅ« bhagavato paccassosuį¹. āYes, sir,ā they replied.
BhagavÄ etadavoca: The Buddha said this:
āRÅ«pe kho, bhikkhave, sati, rÅ«paį¹ upÄdÄya, rÅ«paį¹ abhinivissa evaį¹ diį¹į¹hi uppajjati: āWhen form exists, because of grasping form and insisting on form, the view arises:
āna vÄtÄ vÄyanti, na najjo sandanti, na gabbhiniyo vijÄyanti, na candimasÅ«riyÄ udenti vÄ apenti vÄ esikaį¹į¹hÄyiį¹į¹hitÄāti. āWinds donāt blow; rivers donāt flow; pregnant women donāt give birth; the moon and stars neither rise nor set, but stand firm like a pillar.ā
VedanÄya sati ā¦peā¦ When feeling ā¦
saƱƱÄya sati ā¦ perception ā¦
saį¹
khÄresu sati ā¦ choices ā¦
viƱƱÄį¹e sati, viƱƱÄį¹aį¹ upÄdÄya, viƱƱÄį¹aį¹ abhinivissa evaį¹ diį¹į¹hi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
āna vÄtÄ vÄyanti, na najjo sandanti, na gabbhiniyo vijÄyanti, na candimasÅ«riyÄ udenti vÄ apenti vÄ esikaį¹į¹hÄyiį¹į¹hitÄāti. āWinds donāt blow; rivers donāt flow; pregnant women donāt give birth; the moon and stars neither rise nor set, but stand firm like a pillar.ā
Taį¹ kiį¹ maƱƱatha, bhikkhave, What do you think, mendicants?
rÅ«paį¹ niccaį¹ vÄ aniccaį¹ vÄāti? Is form permanent or impermanent?ā
āAniccaį¹, bhanteā. āImpermanent, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄāti? āBut if itās impermanent, is it suffering or happiness?ā
āDukkhaį¹, bhanteā. āSuffering, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹, api nu taį¹ anupÄdÄya evaį¹ diį¹į¹hi uppajjeyya: āBut by not grasping whatās impermanent, suffering, and perishable, would the view arise:
āna vÄtÄ vÄyanti, na najjo sandanti, na gabbhiniyo vijÄyanti, na candimasÅ«riyÄ udenti vÄ apenti vÄ esikaį¹į¹hÄyiį¹į¹hitÄāāti? āWinds donāt blow; rivers donāt flow; pregnant women donāt give birth; the moon and stars neither rise nor set, but stand firm like a pillarā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āVedanÄ niccÄ vÄ aniccÄ vÄāti ā¦ āIs feeling ā¦
āsaĆ±Ć±Ä ā¦ perception ā¦
saį¹
khÄrÄ ā¦ choices ā¦
viƱƱÄį¹aį¹ niccaį¹ vÄ aniccaį¹ vÄāti? consciousness permanent or impermanent?ā In the āsix grounds for viewsā at MN 22:16.6, consciousness is absent, replaced by the āepistemic heptadā (see below). As a ground for views, āconsciousnessā means especially the states of expanded consciousness realized in deep meditation.
āAniccaį¹, bhanteā. āImpermanent, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄāti? āBut if itās impermanent, is it suffering or happiness?ā
āDukkhaį¹, bhanteā. āSuffering, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹, api nu taį¹ anupÄdÄya evaį¹ diį¹į¹hi uppajjeyya: āBut by not grasping whatās impermanent, suffering, and perishable, would the view arise:
āna vÄtÄ vÄyanti, na najjo sandanti, na gabbhiniyo vijÄyanti, na candimasÅ«riyÄ udenti vÄ apenti vÄ esikaį¹į¹hÄyiį¹į¹hitÄāāti? āWinds donāt blow; rivers donāt flow; pregnant women donāt give birth; the moon and stars neither rise nor set, but stand firm like a pillarā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āYampidaį¹ diį¹į¹haį¹ sutaį¹ mutaį¹ viƱƱÄtaį¹ pattaį¹ pariyesitaį¹ anuvicaritaį¹ manasÄ tampi niccaį¹ vÄ aniccaį¹ vÄāti? āThat which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?ā This set of seven appears at first glance to be somewhat arbitrary, as it combines four of the senses with meditation attainments. But it is not a description of sense experience. Rather, it describes how religious or spiritual beliefs come about, which is why smell, taste, and touch are omitted, and why it is introduced in this chapter. The truth, or what is believed to be the truth, is formulated from something āseenā (as a vision, or the sight of a pure being), āheardā (as teaching or scripture), āthoughtā (as philosophical reasoning), āknownā (through understanding or meditation), or āattained, sought, and explored by the mindā, which specifically refer to meditative realization. Thus I propose referring to this set as the āepistemic heptadā. This is an extension of the more common epistemic tetrad, where meditative states are included under the āknownā (MN 1:19.1).
āAniccaį¹, bhanteā. āImpermanent, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄāti? āBut if itās impermanent, is it suffering or happiness?ā
āDukkhaį¹, bhanteā. āSuffering, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹, api nu taį¹ anupÄdÄya evaį¹ diį¹į¹hi uppajjeyya: āBut by not grasping whatās impermanent, suffering, and perishable, would the view arise:
āna vÄtÄ vÄyanti, na najjo sandanti, na gabbhiniyo vijÄyanti, na candimasÅ«riyÄ udenti vÄ apenti vÄ esikaį¹į¹hÄyiį¹į¹hitÄāāti? āWinds donāt blow; rivers donāt flow; pregnant women donāt give birth; the moon and stars neither rise nor set, but stand firm like a pillarā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āYato kho, bhikkhave, ariyasÄvakassa imesu ca į¹hÄnesu kaį¹
khÄ pahÄ«nÄ hoti, dukkhepissa kaį¹
khÄ pahÄ«nÄ hoti, dukkhasamudayepissa kaį¹
khÄ pahÄ«nÄ hoti, dukkhanirodhepissa kaį¹
khÄ pahÄ«nÄ hoti, dukkhanirodhagÄminiyÄ paį¹ipadÄyapissa kaį¹
khÄ pahÄ«nÄ hotiāāWhen a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, Six āgrounds for viewsā are taught at MN 22:15.1: the first four aggregates taken as self, plus the epistemic heptad taken as self, plus the eternalist view. By analogy, the āsixā here would be the first four aggregates, the epistemic heptad, and the specific view which varies per discourse. This, however, results in seven. We can resolve this by assuming that the Majjhima version is correct. āConsciousnessā in this context should be replaced by the epistemic heptad, and only four aggregates are mentioned as such. Presumably the Saį¹yutta redactors normalized the aggregates to the standard five.
ayaį¹ vuccati, bhikkhave, ariyasÄvako sotÄpanno avinipÄtadhammo niyato sambodhiparÄyanoāti. theyāre called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.ā
Paį¹hamaį¹.