At one time the Buddha was staying near Sāvatthī in Jeta’s Grove. Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane. The Buddha said this: Bhagavā etadavoca:

“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: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’?” ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.” “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“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: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’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: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’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: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?” ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

“No, sir.” “No hetaṁ, bhante”.

“Is feeling … “Vedanā niccā vā aniccā vā”ti … 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: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?” ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

“No, sir.” “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”.

“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: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?” ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”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, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, 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.

Paṭhamaṁ.