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: ‘A realized one neither still exists nor no longer exists after death’?” ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”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: ‘A realized one neither still exists nor no longer exists after death.’ ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. When feeling … “Vedanāya sati … 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: ‘a realized one neither still exists nor no longer exists after death.’ ‘neva hoti na na hoti tathāgato paraṁ maraṇā’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: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”.

“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘A realized one neither still exists nor no longer exists after death.’” … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

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

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

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?

“No, sir.” “No hetaṁ, bhante”.

“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘A realized one neither still exists nor no longer exists after death.’” ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

Aṭṭhārasamaṁ.