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‘Winds do not blow… it is like a fixed pillar.’” “What do you think, monks, is form permanent or impermanent?” “Impermanent, Venerable Sir…” subject to change, “Would such a view arise without clinging to it: ‘Winds do not blow… it is like a fixed pillar’?” “No, Venerable Sir.” “Thus, monks, when suffering exists, by clinging to suffering, by adhering to suffering, such a view arises: ‘Winds do not blow… it is like a fixed pillar.’” "Feeling... perception... formations... consciousness, is it permanent or impermanent?" "Impermanent, venerable sir." "...and so on... subject to change. Would such a view arise without clinging to it: 'The winds do not blow... and so on... it is like a fixed pillar'?" "No, venerable sir." "Thus, monks, when suffering exists, by clinging to suffering, by adhering to suffering, such a view arises: 'The winds do not blow, the 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'." The first. 225-240. (As in the previous section, the eighteen explanations are to be elaborated.) The seventeenth. 18. The Discourse on 'Neither Is Nor Is Not' 241. At Savatthi. "Monks, when what exists, by clinging to what, by adhering to what, does such a view arise: 'The Tathagata neither is nor is not after death'?" "Our teachings have the Blessed One as their root, venerable sir..." "Monks, when form exists, by clinging to form, by adhering to form, such a view arises: 'The Tathagata neither is nor is not after death'. When feeling exists... When perception exists... When formations exist... When consciousness exists, by clinging to consciousness, by adhering to consciousness, such a view arises: 'The Tathagata neither is nor is not after death'." "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir." "...and so on... subject to change. Would such a view arise without clinging to it: 'The Tathagata neither is nor is not after death'?" "No, venerable sir." "Thus, monks, when suffering exists, by clinging to suffering, by adhering to suffering, such a view arises: 'The Tathagata neither is nor is not after death'." "Feeling... perception... formations... consciousness, is it permanent or impermanent?" "Impermanent, venerable sir." "...and so on... subject to change. Would such a view arise without clinging to it: 'neither is, nor is not the Tathāgata after death'? "No, venerable sir." "Thus, monks, when there is suffering, taking up suffering, clinging to suffering, such a view arises – 'neither is, nor is not the Tathāgata after death'." The Eighteenth. 19. Discourse on the Form-Self 242. At Sāvatthī. "Monks, when what exists, taking up what, clinging to what, does such a view arise – 'the self is form, healthy after death'?" "Our teachings have the Blessed One as their root, venerable sir...etc..." "Monks, when there is form, taking up form, clinging to form, such a view arises – 'the self is form, healthy after death'. When there is feeling...etc... when there is perception... when there are formations... when there is consciousness, taking up consciousness, clinging to consciousness, such a view arises – 'the self is form, healthy after death'." "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir."...etc... "subject to change, would such a view arise without taking it up – 'the self is form, healthy after death'?" "No, venerable sir." "Thus, monks, when there is suffering, taking up suffering, clinging to suffering, such a view arises – 'the self is form, healthy after death'." "Feeling...etc... 'No, venerable sir'." "Thus, monks, when there is suffering, taking up suffering, clinging to suffering, such a view arises – 'the self is form, healthy after death'." The Nineteenth. 20. Discourse on the Formless-Self 243. At Sāvatthī. "Monks, when what exists, taking up what, clinging to what, does such a view arise – 'the self is formless, healthy after death'?" (...etc...) The Twentieth. 21. Discourse on the Form-and-Formless-Self 244. At Sāvatthī. "'The self is both form and formless, healthy after death'...etc..." The Twenty-first. 22. The Sutta on the Self Neither with Form Nor Without Form 245. ‘‘The self is neither with form nor without form, healthy after death.’’ [...] The twenty-second. 23. The Sutta on the Entirely Happy Self 246. ‘‘The self is entirely happy, healthy after death.’’ [...] The twenty-third. 24. The Sutta on the Entirely Suffering Self 247. ‘‘The self is entirely suffering, healthy after death.’’ [...] The twenty-fourth. 25. The Sutta on the Happy and Suffering Self 248. ‘‘The self is both happy and suffering, healthy after death.’’ [...] The twenty-fifth. 26. The Sutta on the Neither Suffering Nor Happy Self 249. ‘‘Is the self neither suffering nor happy, healthy after death?’’ For us, venerable sir, the teachings have the Blessed One as their root. [...] ‘‘Indeed, monks, when there is form, taking form as a basis, clinging to form, such a view arises: ‘The self is neither suffering nor happy, healthy after death.’ When there is feeling [...] when there is perception [...] when there are formations [...] when there is consciousness, taking consciousness as a basis, clinging to consciousness, such a view arises: ‘The self is neither suffering nor happy, healthy after death.’’’ ‘‘What do you think, monks, is form permanent or impermanent?’’ ‘‘Impermanent, venerable sir.’’ [...] ‘‘subject to change, would such a view arise without taking it as a basis: ‘The self is neither suffering nor happy, healthy after death’?” ‘‘No, venerable sir.’’ ‘‘Thus, monks, when there is suffering, taking suffering as a basis, clinging to suffering, such a view arises: ‘The self is neither suffering nor happy, healthy after death.’’’ ‘‘Is feeling [...] perception [...] formations [...] consciousness permanent or impermanent?’’ ‘‘Impermanent, venerable sir.’’ [...] ‘‘subject to change, would such a view arise without taking it as a basis: ‘The self is neither suffering nor happy, healthy after death’?” ‘‘No, venerable sir.’’ ‘‘Thus, monks, when there is suffering, taking suffering as a basis, clinging to suffering, such a view arises: ‘The self is neither suffering nor happy, healthy after death.’’’ The twenty-sixth. The Second Section of Repetitions Its Summary – This wind is mine, And the self would not be mine; There is no cause for doing, The eighth by great view. Eternal and non-eternal, And finite and infinite are said; That soul and another soul, Four by the Tathāgata. The self is material, And the self is immaterial; The self is material and immaterial; The self is neither material nor immaterial, The self is exclusively happy. The self is exclusively suffering, The self is happy and suffering; The self is neither suffering nor happy, Healthy beyond death. These twenty-six suttas, Are taught for the second time. 3. The Third Going Chapter 1. The Non-Winds Sutta 250. At Sāvatthī. "When what exists, monks, What being clung to, What being adhered to, 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, They are like a pillar, fixed'?" "Our teachings have the Blessed One as their root, venerable sir… (etc.)…" "When form exists, monks, Form being clung to, Form being adhered to, Such a view arises: 'Winds do not blow… (etc.)…' When feeling exists… When perception exists… When mental formations exist… When consciousness exists, Consciousness being clung to, Consciousness being adhered to, Such a view arises: 'Winds do not blow… (etc.)… They are like a pillar, fixed'." "What do you think, monks, Is form permanent or impermanent?" "Impermanent, venerable sir." "...(etc.)... subject to change. Would such a view arise, Without clinging to it: 'Winds do not blow… (etc.)… They are like a pillar, fixed'?" "No, venerable sir." "Thus, monks, What is impermanent is suffering. When that exists, That being clung to, Such a view arises: 'Winds do not blow, Rivers do not flow, Pregnant women do not give birth, The moon and sun do not rise or set, They are like a pillar, fixed'." "Is feeling… Perception… Mental formations… Consciousness… Permanent or impermanent?" "Impermanent, venerable sir." "...(etc.)... subject to change. Would such a view arise, Without clinging to it:" without clinging would such a view arise – 'the winds do not blow... (etc.) ...it is a fixed, stable view'? "No, venerable sir." "Thus then, monks, what is impermanent, that is suffering. When that exists, clinging to that, such a view arises – 'the winds do not blow... (etc.) ...it is a fixed, stable view'." The first. 251-274. (Like in the second chapter, twenty-four suttas are to be completed.) The twenty-fifth. 26. The Discourse on Neither-Painful-Nor-Pleasant 275. At Savatthi. "Monks, when what exists, clinging to what, adhering to what, does such a view arise – 'The self is neither painful nor pleasant, healthy after death'?" "Our teachings have the Blessed One as their root, venerable sir... (etc.)." "Monks, when form exists, clinging to form, adhering to form, such a view arises – 'The self is neither painful nor pleasant, healthy after death'. When feeling exists... (etc.) ...when perception exists... when mental formations exist... when consciousness exists, clinging to consciousness, adhering to consciousness, such a view arises – 'The self is neither painful nor pleasant, healthy after death'." "What do you think, monks, is form permanent or impermanent?" "Impermanent, venerable sir... (etc.) ...subject to change, would such a view arise without clinging to it – 'The self is neither painful nor pleasant, healthy after death'?" "No, venerable sir." "Thus then, monks, what is impermanent, that is suffering. When that exists, clinging to that, such a view arises – 'The self is neither painful nor pleasant, healthy after death'." "Is feeling... (etc.) ...perception...