At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is neither happy nor suffering, and healthy after death’?” “Our teachings are rooted in the Buddha. …”
“When form exists, because of grasping form and insisting on form, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’ When feeling … perception …
choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’ What do you think, mendicants?
“And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’
“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “No, sir.”
PL
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? “No hetaṁ, bhante”.
EN
“And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’”
At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is neither happy nor suffering, and healthy after death’?” “Our teachings are rooted in the Buddha. …”
“When form exists, because of grasping form and insisting on form, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’ When feeling … perception …
choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’ What do you think, mendicants?
“And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’
“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “No, sir.”
PL
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? “No hetaṁ, bhante”.
EN
“And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’”
Sutraya