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or having touched a ripe action, I shall make an end of it." There is no such thing. In the measure of a doṇa, in the limited cycle of happiness and suffering, there is no decrease or increase, no exaltation or abasement. Just as Just as a ball of thread, when thrown, unravels as it goes; Even so, fools and the wise, as they unravel, go to pleasure and pain. Our teachings, venerable sir, have the Blessed One as their root… "When there is form, monks, by clinging to form, by adhering to form, such a view arises: 'These seven bodies are unmade, of an unmade nature… they go to pleasure and pain.' When there is feeling… When there is perception… When there are fabrications… When there is consciousness, by clinging to consciousness, by adhering to consciousness, such a view arises: 'These seven bodies are unmade, of an unmade nature… they go to pleasure and pain.'" "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "But that which is impermanent, suffering, subject to change, could such a view arise without clinging to it: 'These seven bodies are unmade, of an unmade nature… they go to pleasure and pain'?" "No, venerable sir." "And this that is seen, heard, sensed, cognized, attained, sought, pondered by the mind— is that permanent or impermanent?" "Impermanent, venerable sir." …could such a view arise without clinging to it: 'These seven bodies are unmade, of an unmade nature… as they unravel, they go to pleasure and pain'?" "No, venerable sir." "When, monks, a noble disciple's doubt in these matters is abandoned, his doubt in suffering is abandoned… his doubt in the path leading to the cessation of suffering is abandoned— this noble disciple, monks, is called a stream-enterer, one not subject to falling into lower states, certain, bound for full enlightenment." The Eighth. 9. The Discourse on the View of Eternity 214. At Sāvatthī. "When there is what, monks, by clinging to what, by adhering to what, does such a view arise: 'The world is eternal'?" Our teachings, venerable sir, have the Blessed One as their root… "When there is form, monks, by clinging to form, by adhering to form, such a view arises: 'The world is eternal.' Thus. When feeling is present... When perception is present... When formations are present... When consciousness is present, clinging to consciousness, adhering to consciousness, such a view arises – 'The world is eternal.' What do you think, monks, is form permanent or impermanent? Impermanent, venerable sir. ...and so on... subject to change. Would such a view arise, not clinging to it – 'The world is eternal'? No, venerable sir. Feeling... perception... formations... consciousness – are they permanent or impermanent? Impermanent, venerable sir. ...and so on... Would such a view arise, not clinging to it – 'The world is eternal'? No, venerable sir. And that which is seen, heard, sensed, cognized, attained, sought, and pondered by the mind – is that too permanent or impermanent? Impermanent, venerable sir. But that which is impermanent, is it suffering or happiness? Suffering, venerable sir. But that which is impermanent, suffering, subject to change, would such a view arise, not clinging to it – 'The world is eternal'? No, venerable sir. When, monks, for a noble disciple, concerning these things, doubt is abandoned, and doubt about suffering is abandoned, doubt about the origin of suffering is abandoned, doubt about the cessation of suffering is abandoned, doubt about the path leading to the cessation of suffering is abandoned – this, monks, is called a noble disciple who is a stream-enterer, not subject to falling, certain, destined for full enlightenment. The Ninth. 10. The Discourse on the View of Impermanence 215. At Sāvatthī. When what is present, monks, clinging to what, adhering to what, does such a view arise – 'The world is impermanent'? Our teachings, venerable sir, have the Blessed One as their root... When form is present, monks... When feeling is present... When perception is present... When formations are present... is consciousness permanent or impermanent? Impermanent, venerable sir. ...and so on... Would such a view arise, not clinging to it – 'The world is impermanent'? No, venerable sir. And that which is seen, heard, sensed, cognized, attained, sought, and pondered by the mind – is that too permanent or impermanent? "Impermanent, venerable sir... (etc.)... would such a view arise without clinging to it - 'The world is not eternal'?" "No, venerable sir." When, monks, a noble disciple's doubt is abandoned regarding these things, his doubt about suffering is abandoned... (etc.)... his doubt about the path leading to the cessation of suffering is abandoned – this noble disciple, monks, is called a stream-enterer, one not subject to falling into states of woe, assured, bound for enlightenment. The Tenth. 11. The Finite World Sutta 216. Occasion at Savatthi. "On what basis, monks, by clinging to what, by adhering to what, does such a view arise – 'The world is finite'?" "Our teachings have the Blessed One as their root, venerable sir... (etc.)... assured, bound for enlightenment." The Eleventh. 12. The Infinite World Sutta 217. Occasion at Savatthi. "On what basis, monks, by clinging to what, by adhering to what, does such a view arise – 'The world is infinite'?" "Our teachings have the Blessed One as their root, venerable sir... (etc.)... assured, bound for enlightenment." The Twelfth. 13. The Soul-is-the-Body Sutta 218. Occasion at Savatthi. "On what basis, monks, by clinging to what, by adhering to what, does such a view arise – 'The soul is the same as the body'?" "Our teachings have the Blessed One as their root, venerable sir... (etc.)... assured, bound for enlightenment." The Thirteenth. 14. The Soul-is-Different-from-the-Body Sutta 219. Occasion at Savatthi. "On what basis, monks, by clinging to what, by adhering to what, does such a view arise – 'The soul is one thing, the body another'?" "Our teachings have the Blessed One as their root, venerable sir... (etc.)... assured, bound for enlightenment." The Fourteenth. 15. The Tathagata-Exists-After-Death Sutta 220. Occasion at Savatthi. "On what basis, monks, by clinging to what, by adhering to what, does such a view arise – 'The Tathagata exists after death'?" "Our teachings have the Blessed One as their root, venerable sir... (etc.)... assured, bound for enlightenment." The Fifteenth. The Discourse on the Tathāgata Not Existing 221. At Sāvatthī. "Monks, when what exists, by grasping what, by clinging to what, does such a view arise – 'The Tathāgata does not exist after death'?" "Our teachings, venerable sir, are rooted in the Blessed One... he is destined for perfect enlightenment." The Sixteenth. 17. The Discourse on the Tathāgata Both Existing and Not Existing 222. At Sāvatthī. "Monks, when what exists, by grasping what, by clinging to what, does such a view arise – 'The Tathāgata both exists and does not exist after death'?" "Our teachings, venerable sir, are rooted in the Blessed One... he is destined for perfect enlightenment." The Seventeenth. 18. The Discourse on the Tathāgata Neither Existing Nor Not Existing 223. At Sāvatthī. "Monks, when what exists, by grasping what, by clinging to what, does such a view arise – 'The Tathāgata neither exists nor does not exist after death'?" "Our teachings, venerable sir, are rooted in the Blessed One... 'Monks, when form exists, by grasping form, by clinging to form, such a view arises – 'The Tathāgata neither exists nor does not exist after death''..." "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir"... subject to change, would such a view arise without grasping it – 'The Tathāgata neither exists nor does not exist after death'?" "No, venerable sir." "And that which is seen, heard, sensed, cognized, attained, sought, pondered by the mind – is that too permanent or impermanent?" "Impermanent, venerable sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "And that which is impermanent, suffering, subject to change, would such a view arise without grasping it – 'The Tathāgata neither exists nor does not exist after death'?" "No, venerable sir." "When, monks, a noble disciple's doubt about these matters is abandoned, his doubt about suffering is also abandoned..." and doubt about the origin of suffering is abandoned, and doubt about the cessation of suffering is abandoned, and doubt about the path leading to the cessation of suffering is abandoned— this, monks, is called a noble disciple who is a stream-enterer, not subject to falling into lower states, certain of enlightenment, bound for enlightenment. The Eighteenth. The Chapter on Stream-Entry. The eighteen expositions are finished. Its summary – This wind is mine, that self is not mine. There is no cause for action, the eighth with the great view. The world is eternal, and not eternal, and finite, and infinite, and that is the soul, that is the body; and the soul is one thing, the body is another. The Tathāgata exists after death; The Tathāgata does not exist after death; The Tathāgata neither exists nor does not exist after death. 2. The Second Chapter on Going 1. The Discourse on Wind 224. At Sāvatthī. “When what exists, monks, by clinging to what, by adhering to what, does such a view arise: ‘Winds do not blow, rivers do not flow, pregnant women do not give birth, the moon and sun do not rise or set, it is like a fixed pillar’?” “Our teachings, Venerable Sir, have the Blessed One as their root…” “When form exists, monks, by clinging to form, by adhering to form, such a view arises: ‘Winds do not blow… it is like a fixed pillar.’ When feeling exists… When perception exists… When formations exist… When consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view arises: