At Sāvatthī. Sāvatthinidānaṁ.

“Mendicants, 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: ‘There is no cause or reason for the corruption of sentient beings. ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya. Sentient beings are corrupted without cause or reason. Ahetū appaccayā sattā saṅkilissanti. There’s no cause or reason for the purification of sentient beings. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā. Sentient beings are purified without cause or reason. Ahetū appaccayā sattā visujjhanti. There is no power, no energy, no human strength or vigor. Natthi balaṁ natthi vīriyaṁ natthi purisathāmo natthi purisaparakkamo. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?” Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’”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: ‘There is no cause or reason … ‘natthi hetu, natthi paccayo …pe… they experience pleasure and pain in the six classes of rebirth.’ sukhadukkhaṁ paṭisaṁvedentī’ti. When feeling … Vedanāya sati …pe… perception … saññāya sati … choices … saṅkhāresu sati … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘There is no cause or reason … ‘natthi hetu, natthi paccayo …pe… they experience pleasure and pain in the six classes of rebirth.’ sukhadukkhaṁ paṭisaṁvedentī’ti.

What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, Is form permanent or impermanent?” rūpaṁ niccaṁ vā aniccaṁ vā”ti?

“Impermanent, sir.” … “Aniccaṁ, bhante …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti? “No hetaṁ, bhante”.

“Is feeling … “Vedanā … perception … saññā … choices … saṅkhārā … consciousness permanent or impermanent?” viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

“Impermanent, sir.” … “Aniccaṁ, bhante …pe…

api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti? “No hetaṁ, bhante”.

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?” “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

“Impermanent, sir.” … “Aniccaṁ, bhante …pe…

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti?

“No, sir.” “No hetaṁ, bhante”.

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

Sattamaṁ.