At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” “Our teachings are rooted in the Buddha. …”
PL
Sāvatthinidānaṁ. “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? “Bhagavaṁmūlakā no, bhante, dhammā …pe….
EN
“When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception …
PL
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya sati …pe… saññāya sati …
EN
choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ What do you think, mendicants?
PL
saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Taṁ kiṁ maññatha, bhikkhave,
EN
Is form permanent or impermanent?” “Impermanent, sir.” …
PL
rūpaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe… api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā …pe…
“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “No, sir.”
PL
“Aniccaṁ, bhante …pe… api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? “No hetaṁ, bhante”.
EN
“When 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, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” “Our teachings are rooted in the Buddha. …”
PL
Sāvatthinidānaṁ. “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? “Bhagavaṁmūlakā no, bhante, dhammā …pe….
EN
“When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception …
PL
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya sati …pe… saññāya sati …
EN
choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ What do you think, mendicants?
PL
saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Taṁ kiṁ maññatha, bhikkhave,
EN
Is form permanent or impermanent?” “Impermanent, sir.” …
PL
rūpaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe… api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā …pe…
“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “No, sir.”
PL
“Aniccaṁ, bhante …pe… api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? “No hetaṁ, bhante”.
EN
“When 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, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
Sutraya