[458] "What do you think, bhikkhus — is form permanent or impermanent?"
"Impermanent, venerable sir." … "…subject to change — but without clinging to that, could such a view (diṭṭhi) arise: 'The self (attā) is neither painful nor pleasant; it is unimpaired after death'?"
"Certainly not, venerable sir."
"Thus indeed, bhikkhus, when there is suffering (dukkha), it is by clinging to suffering, by adhering to suffering, that such a view arises: 'The self is neither painful nor pleasant; it is unimpaired after death.'
"Is feeling (vedanā) … perception … volitional formations … consciousness permanent or impermanent?"
"Impermanent, venerable sir." … "…subject to change — but without clinging to that, could such a view arise: 'The self is neither painful nor pleasant; it is unimpaired after death'?"
"Certainly not, venerable sir."
"Thus indeed, bhikkhus, when there is suffering, it is by clinging to suffering, by adhering to suffering, that such a view arises: 'The self is neither painful nor pleasant; it is unimpaired after death.'"
(The Second Repetition Series [dutiyapeyyāla].)
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(Ma., Yu. editions:) The summary (uddāna) thereof:
"The winds," "This is mine,"¹ "That self," and "It might not be for me,"
"There is not," "For one who acts," and "Cause,"² with "the great view" as the eighth;
"Eternal" and likewise "not eternal," and "finite and infinite"³ is spoken;
"The soul is the same" and "the soul is another," and four concerning the Tathāgata;
"The self has form," "the self is formless,"
"the self both has form and is formless,"
"the self neither has form nor is formless," "the self is exclusively happy,"
"the self is exclusively miserable," "the self is both happy and miserable,"
"the self is neither painful nor pleasant, unimpaired after death."
These twenty-six suttas were taught in the second round.
#1 Yu.: mama. 2 Yu.: hetuyā. 3 Yu.: antānantā.
In the Diṭṭhisaṃyutta, the Third Repetition Series, the third.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.