2.
The Chapter on the Second Trip
1.
The Discourse on Wind
224. At Sāvatthī. "When what exists, monks, clinging to what, having clung 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 neither rise nor set but stand firm like a pillar'?" "The teachings have the Blessed One as their root, venerable sir, etc. "When matter exists, monks, clinging to matter, having clung to matter, such a view arises: 'Winds do not blow, etc. standing firm like a pillar.' When feeling exists, etc. when perception exists, etc. when activities exist... when consciousness exists, clinging to consciousness, having clung to consciousness, such a view arises: 'Winds do not blow, etc. standing firm like a pillar.'"
"What do you think, monks, is materiality permanent or impermanent?" "Impermanent, venerable sir." Etc. subject to change, would such a view arise by non-clinging to that: winds do not blow, etc. standing firm like a pillar?" "No, Venerable Sir." "Thus indeed, monks, when suffering exists, clinging to suffering, having clung to suffering, such a view arises: 'Winds do not blow, etc. standing firm like a pillar.'" "Feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. subject to change, would such a view arise by non-clinging to that: 'Winds do not blow, etc. standing firm like a pillar'?" "No, Venerable Sir." "Thus indeed, monks, when suffering exists, clinging to suffering, having clung to suffering, such a view would arise: 'Winds do not blow, rivers do not flow, pregnant women do not give birth, the moon and sun neither rise nor set but stand firm like a pillar.'" The first.
225-240. The seventeenth.
18.
The Discourse on Neither Exists Nor Does Not Exist
241. At Sāvatthī. "When what exists, monks, clinging to what, having clung to what, does such a view arise: 'The Truth-finder neither exists nor does not exist after death'?" "The teachings have the Blessed One as their root, venerable sir, etc. "When matter exists, monks, clinging to matter, having clung to matter, such a view arises: 'The Truth-finder neither exists nor does not exist after death.' When feeling exists... when perception exists... when activities exist... when consciousness exists, clinging to consciousness, having clung to consciousness, such a view arises: 'The Truth-finder neither exists nor does not exist after death.'"
"What do you think, monks, is materiality permanent or impermanent?" "Impermanent, venerable sir." Etc. subject to change, would such a view arise by non-clinging to that: 'The Truth-finder neither exists nor does not exist after death'?" "No, Venerable Sir." "Thus indeed, monks, when suffering exists, clinging to suffering, having clung to suffering, such a view arises: 'The Truth-finder neither exists nor does not exist after death.'" "Feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. subject to change, would such a view arise by non-clinging to that: 'The Truth-finder neither exists nor does not exist after death'?" "No, Venerable Sir." "Thus indeed, monks, when suffering exists, clinging to suffering, having clung to suffering, such a view arises: 'The Truth-finder neither exists nor does not exist after death.'" The eighteenth.
19.
The Discourse on the Self as Material
242. At Sāvatthī. "When what exists, monks, clinging to what, having clung to what, does such a view arise: 'The self has form, is healthy after death'?" "The teachings have the Blessed One as their root, venerable sir, etc. "When matter exists, monks, clinging to matter, having clung to matter, such a view arises: 'The self has form, is healthy after death.' When feeling exists, etc. when perception exists... when activities exist... when consciousness exists, clinging to consciousness, having clung to consciousness, such a view arises: 'The self has form, is healthy after death.'"
"What do you think, monks, is materiality permanent or impermanent?" "Impermanent, venerable sir." Etc. subject to change, would such a view arise by non-clinging to that: 'The self has form, is healthy after death'?" "No, Venerable Sir." "Thus indeed, monks, when suffering exists, clinging to suffering, having clung to suffering, such a view arises: 'The self has form, is healthy after death'?" "Feeling, etc. "No, venerable sir." "Thus indeed, monks, when suffering exists, clinging to suffering, having clung to suffering, such a view arises: 'The self has form, is healthy after death.'" The nineteenth.
20.
The Discourse on the Self as Formless
243. At Sāvatthī. "When what exists, monks, clinging to what, having clung to what, does such a view arise: 'The self is formless, is healthy after death'?" The twentieth.
21.
The Discourse on the Self as Both Material and Formless
244. At Sāvatthī. "The self has both form and is formless, is healthy after death." etc. The twenty-first.
22.
The Discourse on the Self as Neither Material Nor Formless
245. "The self neither has form nor is formless, is healthy after death." etc. Twenty-second.
23.
The Discourse on Exclusively Happy
246. "The self is exclusively happy and healthy after death." etc. Twenty-third.
24.
The Discourse on Exclusively Unhappy
247. "The self is exclusively suffering, is healthy after death." etc. The twenty-fourth.
25.
The Discourse on Happy and Unhappy
248. "The self experiences both happiness and suffering, is healthy after death." etc. The twenty-fifth.
26.
The Discourse on Neither Unhappy Nor Happy
249. "The self experiences neither suffering nor happiness, is healthy after death"? "The teachings have the Blessed One as their root, venerable sir, etc. "When matter exists, monks, clinging to matter, having clung to matter, such a view arises: 'The self experiences neither suffering nor happiness, is healthy after death.' When feeling exists... when perception exists... when activities exist... when consciousness exists, clinging to consciousness, having clung to consciousness, such a view arises: 'The self experiences neither suffering nor happiness, is healthy after death.'"
"What do you think, monks, is materiality permanent or impermanent?" "Impermanent, venerable sir." Etc. subject to change, would such a view arise by non-clinging to that: 'The self experiences neither suffering nor happiness, is healthy after death'?" "No, Venerable Sir." "Thus indeed, monks, when suffering exists, clinging to suffering, having clung to suffering, such a view arises: 'The self experiences neither suffering nor happiness, is healthy after death.'" "Feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. subject to change, would such a view arise by non-clinging to that: 'The self experiences neither suffering nor happiness, is healthy after death'?" "No, Venerable Sir." "Thus indeed, monks, when suffering exists, clinging to suffering, having clung to suffering, such a view arises: 'The self experiences neither suffering nor happiness, is healthy after death.'" The twenty-sixth.
The Second Repetition Series.
Its summary:
There is not, for one who acts, cause, and with the great view the eighth.
The soul is the same, the soul is different, and with the Truth-finder four.
The self has both form and is formless;
The self neither has form nor is formless, the self is exclusively happy.
The self experiences neither suffering nor happiness, is healthy after death;
These twenty-six discourses, taught by the second method.