At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?” “Our teachings are rooted in the Buddha. …”
PL
Sāvatthinidānaṁ. “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “Bhagavaṁmūlakā no, bhante, dhammā …pe…
EN
“When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death.’ When feeling … perception …
PL
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. “Vedanāya sati … saññāya sati …
EN
choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘A realized one neither still exists nor no longer exists after death.’ What do you think, mendicants?
PL
saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti. Taṁ kiṁ maññatha, bhikkhave,
EN
Is form permanent or impermanent?” “Impermanent, sir.” …
PL
rūpaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?
EN
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’” … “Is feeling …
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “No, sir.” “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
PL
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati:
EN
‘A realized one neither still exists nor no longer exists after death.’”
PL
‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. Aṭṭhārasamaṁ.
At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?” “Our teachings are rooted in the Buddha. …”
PL
Sāvatthinidānaṁ. “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “Bhagavaṁmūlakā no, bhante, dhammā …pe…
EN
“When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death.’ When feeling … perception …
PL
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. “Vedanāya sati … saññāya sati …
EN
choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘A realized one neither still exists nor no longer exists after death.’ What do you think, mendicants?
PL
saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti. Taṁ kiṁ maññatha, bhikkhave,
EN
Is form permanent or impermanent?” “Impermanent, sir.” …
PL
rūpaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?
EN
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’” … “Is feeling …
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “No, sir.” “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
PL
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati:
EN
‘A realized one neither still exists nor no longer exists after death.’”
PL
‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. Aṭṭhārasamaṁ.
Sutraya