Etaṁmamasutta
The view of me and mine is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- 0.1
Saṁyutta Nikāya 24.2
Linked Discourses 24.2
- 0.2
1. Sotāpattivagga
1. Stream-Entry
Etaṁmamasutta
This is Mine
- 1.1
Sāvatthinidānaṁ.
At Sāvatthī.
- 1.2
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati:
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise:
- 1.3
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
- 1.4
“Bhagavaṁmūlakā no, bhante, dhammā …pe…
“Our teachings are rooted in the Buddha. …”
- 1.5
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
- 1.6
‘etaṁ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
- 1.7
Vedanāya sati …pe…
When feeling …
- 1.8
saññāya sati …
perception …
- 1.9
saṅkhāresu sati …
choices …
- 1.10
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
- 1.11
‘etaṁ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
- 2.1
Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?
- 2.2
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”
- 2.3
“Aniccaṁ, bhante” …pe…
“Impermanent, sir.” …
- 2.4
“vedanā …
“Is feeling …
- 2.5
saññā …
perception …
- 2.6
saṅkhārā …
choices …
- 2.7
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
consciousness permanent or impermanent?”
- 2.8
“Aniccaṁ, bhante” …pe…
“Impermanent, sir.” …
- 2.9
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
- 2.10
‘etaṁ mama, esohamasmi, eso me attā’”ti?
- 2.11
“No hetaṁ, bhante”.
- 2.12
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
- 2.13
“Aniccaṁ, bhante”.
“Impermanent, sir.”
- 2.14
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
- 2.15
“Dukkhaṁ, bhante”.
“Suffering, sir.”
- 2.16
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
- 2.17
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
- 2.18
“No hetaṁ, bhante”.
“No, sir.”
- 3.1
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
- 3.2
ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
- 3.3
Dutiyaṁ.
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