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: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”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: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. When feeling … Vedanāya …pe… perception … saññāya … choices … saṅkhāresu …pe… consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’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”.

“But if it’s impermanent, is it suffering or happiness?” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

“Suffering, sir.” “Dukkhaṁ, bhante”.

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?

“No, sir.” “No hetaṁ, bhante”.

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

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

“But if it’s impermanent, is it suffering or happiness?” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

“Suffering, sir.” “Dukkhaṁ, bhante”.

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?

“No, sir.” “No hetaṁ, bhante”.

“Seeing this … “Evaṁ passaṁ …pe… They understand: ‘… there is nothing further for this place.’” nāparaṁ itthattāyāti pajānātī”ti.

Tatiyaṁ.