Nocamesiyāsutta
The view that “I might not be” is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- 0.1
Saṁyutta Nikāya 24.4
Linked Discourses 24.4
- 0.2
1. Sotāpattivagga
1. Stream-Entry
Nocamesiyāsutta
It Might Not Be 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
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
- 1.4
“Bhagavaṁmūlakā no, bhante, dhammā …pe….
“Our teachings are rooted in the Buddha. …”
- 2.1
“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:
- 2.2
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
- 2.3
Vedanāya sati …
When feeling …
- 2.4
saññāya sati …
perception …
- 2.5
saṅkhāresu sati …
choices …
- 2.6
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
- 2.7
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
- 3.1
Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?
- 3.2
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”
- 3.3
“Aniccaṁ, bhante” …pe…
“Impermanent, sir.” …
- 3.4
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
- 3.5
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
- 3.6
“No hetaṁ, bhante”.
- 3.7
“Vedanā …
“Is feeling …
- 3.8
saññā …
perception …
- 3.9
saṅkhārā …
choices …
- 3.10
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
consciousness permanent or impermanent?”
- 3.11
“Aniccaṁ, bhante …pe…
“Impermanent, sir.” …
- 3.12
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
- 3.13
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
- 3.14
“No hetaṁ, bhante”.
- 3.15
“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?”
- 3.16
“Aniccaṁ, bhante …pe…
“Impermanent, sir.” …
- 3.17
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
- 3.18
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
- 3.19
“No hetaṁ, bhante”.
“No, sir.”
- 4.1
“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,
- 4.2
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.”
- 4.3
Catutthaṁ.
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